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LECTURES 



ON 



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THE FIRST TWO VISIONS 



1 4 

RECTOR OF THE CHURCH OF THE HOLY TRINITY, WEST CHESTER, PENNSYLVANIA, 



PHILADELPHIA: 

WILLIAM S. & ALFRED MARTIEN, 
No. 606 Chestnut Street. 
LONDON; JAMES NISBET & CO. 
1859. 



OF THE 



BOOK OF DANIEL. 



By WILLIAM NEWTON, 




3^ 



Entered, according to Act of Congress, in the year 1S59, 

By WILLIAM S. & ALFRED MABTIEN, 

In the Clerk's Office of the District Court of the United States, in and 
for the Eastern District of Pennsvlvania. 



TO 

MY MOTHER: 

TO WHOM, UNDER GOD, 
I OWE 

ALL THAT I AM HERE AND HOPE TO BE HEREAFTER, 
THESE PAGES 
ARE AFFECTIONATELY DEDICATED, 
BY 
HER SON. 



PREFACE. 



The story of this Book is soon told. A 
simple desire to set forth what I fully be- 
lieved to be the truth of God, in reference 
to this subject, led to the delivery of these 
Lectures, in the regular course of my pa- 
rochial ministrations. Their delivery led to 
their publication. And here is the Book. 

They are published, very much as they 
were preached. The alterations in them are 
very slight. No statement in them is altered, 
or even modified. The reader has them, 
much as the hearers had, 

It may be right for me, here, to say, 
1* 



6 PREFACE. 

that the views they set forth, are the result 
of years of as earnest and diligent study, 
as I am capable of giving to any subject. 
I preached them, because I believe them. 
I publish them for the same reason. I 
should be recreant to my strongest convic- 
tions of duty, had I faltered in either case. 
May Gocl preserve me from that. 

Will it be too much to ask of the reader, 
a fair and impartial examination \ May I 
say, Read carefully; before you condemn ? 
You may not be convinced, by the argu- 
ments employed. But the subject is worthy 
of a thorough investigation. If that is given, 
there is little more to ask. The great dif- 
ficulty in the case is, men do not thor- 
oughly examine it. What Sir Isaac Xewton 
said to Halley, concerning revelation, gene- 
rally, is true of this subject, in particular: 
" You do not read on this suhject, because 
you do not understand it. And you do not 
understand it, because you do not read." 



PREFACE. 



Men may say of this subject just what 
they will. It still remains true, that there 
are no weightier questions, than those which 
are here discussed. On the one side or the 
other, the truth lies. Every man is con- 
cerned to know it. He may not confess 
that he is. But whether he confesses it or 
not, his interest therein is real and abiding. 

The world is on the eve of great changes. 
Events of vast importance are rapidly draw- 
ing near. It is wise to note them closely, 
and ponder them well. We are beginning 
to hear the distant thunder of a coming 
storm. And, whatever conclusion may be 
formed, as to the correctness of the views 
here set forth, it may be well to remem- 
ber, that it is never too late to condemn. 
And never so safe, as when the subject 
involved has been carefully examined. 

I commit the whole affair to Him, whose 
truth, I believe, is here set forth. I have 



8 PREFACE. 

no firmer conviction than that. May His 
rich blessing attend it: overruling its errors, 
and sanctifying its truths; for His great 
name's sake ! 

WM. NEWTON. 

Rectory, West Chester, May 18, 1859. 



CONTENTS. 



LECTURE I. 

PAGE 

Subject stated — Babylon, the bead of gold — Greatness 
and splendour of — Grant of power to — Duration of — 
Captivity of tbe Jews — The instruments and manner of 
Babylon's overthrow — Kingdom of the breast and 
arms of silver — Character and mission of — The king- 
dom of the belly and thighs of brass — Alexander, con- 
quests of, etc. — Practical lessons 13 — 28 



LECTURE II. 

The kingdom of the legs of iron — Roman empire — Cha- 
racteristics and divisions of — Agreement of with the 
prophetic word — -Ten kingdoms formed out of — Charac- 
teristics of this part of its history — Attempts to com- 
bine them into one, failure of — Kingdom of the God of 
heaven — Not the Gospel dispensation — Reasons why — 
Stone smiting the image — Practical lessons 29 — 46 



LECTURE III. 

Subject of Daniel's first vision stated — Meaning of the 
symbol, sea — First beast, the Babylonian lion — God's 
sovereignty in selecting this instrument — Description 
and history of — Second beast, the Medo-Persian bear — 
Character and history of — Third beast, the Macedonian 
leopard — Description of, etc. — Conclusion 47—63 



10 



CONTENTS. 



LECTURE IY. 

PAGE 

Fourth beast, combines the qualities of the preceding 
three — Rome — Characteristics and history of — Saint 
John's description of — Ten kingdoms formed out of — 
Little horn, kingdom of — Practical lessons 64 — 77 



LECTURE V. 

Subject stated — False application of the symbol — requi- 
sitions of the prophecy — Papal supremacy — Where and 
when to arise — Why found in the west — Ten king- 
doms — Little horn, manner of its rise — Diversity of its 
character, how shown — Subjugation of three kings, 
by — Prophetic requisitions concerning them — Three 
kings specified — Little horn, arrogancy of — Persecution 
of saints by — Despotic power — Practical lessons 78 — 94 



LECTURE VI. 

Subject stated — Spirit in which to approach it — Duration 
of kingdom of little horn, how pointed out — Meaning of 
the phrase — Examples of — Proof of — Period of Daniel's 
seventy weeks — Time and times and the dividing of 
time, duration of — Repetition of the period — Twelve 
hundred and sixty days, when commence — Proof of the 
period — Termination of — Mistake to be guarded against 
— Conclusion 95 — 111 



LECTURE VII. 

Subject stated — Not the final destruction of the little 
horn — That, reserved for Christ alone — Why termed 
Babylon — Points of resemblance — Babylon, how cap- 
tured — Corresponding point in the judgment of the 
little horn — Drying up of the great river Euphrates, 
what ? — Progression of judgments, law of — Facts in 
proof of — Desolation of the mystic Babylon — State of 
the nations during — Facts of the judgment, misinter- 
preted—Men will not believe — Conclusion 112 — 128 



CONTENTS. 



11 



LECTURE Till. 

PAGE 

The kingdom which the God of heaven shall set up — Ques- 
tions concerning it — What are we to understand by 
that kingdom? — Answer from prophecy — No doubt 
about — True principle of interpretation — Illustration — 
Spiritual kingdom, what — Man's whole being, subject 
of the redemption by Christ — Illustration — Kingdom of 
God, what ? — Phrase used in various ways — Two main 
forms — Bible, at unity with itself — Advance of truth 
in — Christ's threefold office — Literal, in each — Practi- 
cal lessons 129 — 145 



LECTURE IX. 

Subject stated— Locality of kingdom — Proof from the pro- 
phecy — Other proof — Banding together of kings and 
rulers against our Lord — Angel of the seventh trum- 
pet — Song of the redeemed — End of the world — Mean- 
ing of — Examples — 2 Pet. iii. 10-13 — Examination of — 
Not teach destruction of the earth — Reasons why, con- 
sidered — Perpetuity of the earth — Prominent Bible 
truth — Purpose of that conflagration — Character of — 
New heavens and new earth, after it — Conclusion 146 — 170 



LECTURE X. 

Subject stated — xlrgument in first chapter of Hebrews — 
Difficulty complained of, in explaining it — Cause of 
difficulty — True interpretation of — Christ, the second 
Adam, why? — Work of sin — Removal of, by Christ — He, 
the only true type of man — Progressive character of His 
triumph over death — True reading of His miracles — 
Power of this view — " The world to come," what? — 
Earth not habitable in the Bible sense — Illustrations 
of — Chalmers — All evils result of sin — Blessedness of 
Christ's presence, realized — Reality of the curse — 
Goethe — Creation, redeemed — Character of — Restitu- 
tion of all things — Prominence of in the Bible — Con- 
clusion 171—192 



12 



CONTENTS. 



LECTURE XI. 

PAGE 

Subject stated— The time of the end" to be distin- 
guished from " the end" — Signs of the times— Intel- 
lectual — Moral — Religious — Political — Illustrations 
under each — Realized in our day — Popular mistake 
concerning them — The kingdom to be set up at the per- 
sonal coming of our Lord — Testimony of Scripture to 
this point — Why it should be — Spiritual coming — How 
God's truth is to be received— Different words used to 
set forth Christ's personal coming — Number of in- 
stances — Death not its equivalent — Real point of ap- 
peal, what? — Proof of — Practical lessons 193 — 218 

LECTURE XII. 

Posture of affairs at Christ's second coming — Other events 
— Resurrection, silently progressing — Proof of — "Last 
trump" — Meaning of — Subject of lecture stated — Three 
classes of subjects in the kingdom — Converted Gentile 
nations, one-^Proof of — Earth to endure for ever— -Va- 
rious proof— Restored and sanctified Israel, another 
class — Proof of — True period of the conversion of the 
world — Instrument in, what ? — Glorified saints, another 
class — Office, as kings and priests — Proof of — How 
discharged — Practical lessons 219 — 2-50 



LECTUEE I. 



While the Jews were captives in the land of Babylon, 
Nebuchadnezzar, the king, dreamed a dream. This 
dream passed from him. His wise men, when sum- 
moned, were unable to recall it to him ; and, of course, 
equally unable to interpret it. In his rage, he com- 
manded them to be slain. Daniel, the Hebrew cap- 
tive — who had not been summoned — asked for time; 
and promised to give the interpretation. 

He went to his house ; communicated the matter to 
his three companions ; and desired them to unite with 
him in asking " mercies of the God of Heaven, con- 
cerning this secret." Their prayer was answered; 
and the dream and interpretation made known to 
Daniel. 

The king had seen a great image rise up before 
him. Its "head was of fine gold, his breast and his 
arms of silver, his belly and his thighs of brass, his 
legs of iron, his feet part iron and part clay." He 
further, saw a stone, cut out without hands, smite the 
image on its feet, and break them to pieces ; and the 
iron and clay and brass and silver and gold were 
broken together, and became as chaff; and the wind 

2 



14 



SUBJECT STATED. 



carried them away. While the stone became a great 
mountain, and filled the whole earth. 

This was the dream. The interpretation was, that 
these four parts of the image, symbolized four dis- 
tinct kingdoms, which should arise, one after another, 
and successively bear rule over the whole earth. The 
stone, which smote them, symbolized the kingdom 
which the God of Heaven was to set up, and which 
should never be removed. On the contrary, it was to 
break in pieces all other kingdoms, and stand for ever. 

Now, of course, it is of the first importance to know 
when these symbols began to be fulfilled — i. e., at what 
period the head of gold, the first kingdom, was to 
arise. And here, we are not left to any uncertainty. 
This kingdom is definitively pointed out : 

Thou, 0 king, art a king of kings. For the God of Heaven hath 
given thee a kingdom, power and strength and glory. And, 
wheresover the children of men dwell, the beasts of the field, 
and the fowls of the heaven, hath he given into thine hand ; and 
hath made thee ruler over them all. Thou art this head of 
gold.— Dan. ii. 37, 38. 

Here, then, is an infallible starting point. And, 
by the phrase, " TJwu art this head of gold, 1 ' we are 
to understand, not this individual king, but the king- 
dom of which he was the head. The ' 6 head of gold" 
was to continue, not merely through his life, but until 
the "breast and arms of silver," i. e., the next uni- 
versal empire, arose to power. 

It was about 612, B. C, — i. e., when Nebuchadnez- 
zar destroyed Nineveh — that Babylon became chief 
of the kingdoms. And it was fitly symbolized by the 
"head of gold," because, in point of fact, it was the 



BABYLON THE HEAD OF GOLD. 



15 



first nation that rose to universal dominion. It was, 
therefore, more excellent in power than all other king- 
doms of its day. 

It was fitly termed so, too, because of its exceeding 
great riches and splendour. The accounts we have of 
its wealth seem almost fabulous. " The golden city" 
" The glory of the kingdoms , and beauty of the Chal- 
dees 1 excellency " " Abundant in treasures" are terms 
by which the prophets characterize it. I suppose 
that, in these modern times, we can scarcely form an 
idea of the magnificence that raised this city to be 
one of the seven wonders of the world. 

It was surrounded by a solid brick wall, three 
hundred and fifty feet high and sixty miles in circum- 
ference. Along this wall six two-horse chariots could 
be driven abreast. It was provided with one hundred 
gates of solid brass. Its palaces, the banks of the 
river, its artificial canals and lake for draining the 
river in its seasons of overflow, are described with 
great pomp by the historians of the time. The 
Temple of Bel, or Belus, had a circumference of half 
a mile. It towered to the enormous height of more 
than one thousand feet ; while St. Paul's, London, is 
only little more than one-third of that elevation! 
Then, there were its hanging gardens. And what 
were these? 

Imagine an artificial mountain, four hundred feet 
high — bound together by a wall twenty-two feet thick 
— with terraces on all sides, rising on sets of piers, 
one above another. Imagine, that here are running 
streams ; a lake ; and hill and valley and plain ; the 
largest trees, and every variety of shrub and flower. 



16 GRANT OF POWER TO. 

Imagine this, and yon have some idea of the hanging 
gardens built by this mighty king, in order to refresh 
his queen, Amytis, with the mountain air and scenery 
of her own native Media. 

This, then was the head of the kingdom of Babylon. 
And the grant of power unto it was in these words : — 

" Thus saith the Lord of Hosts, the God of Israel : 
Thus shall ye say unto your masters : 

" I have made the earth, the man and the beast 
that are upon the ground, by my great power and by 
my outstretched arm, and have given it unto whom it 
seemed meet unto me. 

" And now have I given all these lands into the 
hand of Nebuchadnezzar, the king of Babylon, my 
servant : and the beasts of the field have I given him 
also, to serve him. 

" And all nations shall serve him, and his son, and 
his son's son, until the very time of his land come : 
and then, many nations and great kings shall serve 
themselves of him." Jer. xxvii. 5-8. 

This, then, is his grant of power. And even so is 
the record of history. The king of Babylon moved 
among the nations of the earth with a power which 
none could resist. I mean, until his mission was 
ended ; or, in the words of the prophet, "until the 
very time of his land had come." And then his 
sceptre was broken, and his power taken from him. 
Before his time, many of the surrounding nations 
were independent. The Jews, Egyptians, Edomites, 
Moabites, Ammonites, Tyrians and Zidonians were so. 
But in his day they all came under his yoke. 

And, marvellous as the record of its greatness is, 



DURATION OF. 



17 



that of the shortness of its duration is even more so. 
You might suppose that such a nation — so great in its 
power, its extent, its resources, its wealth — would 
stand for ages. But it was not so to be. Its time 
was fixed. The outer circle of its greatness was 
drawn around it. And beyond that it could not go. 
The words of the prophet were, "And this whole 
land" — i.e., the land of Judea — "shall be a desola- 
tion and an astonishment ; and these nations shall serve 
the king of Babylon seventy years. And it shall 
come to pass, when seventy years are accomplished, 
that I will punish the king of Babylon, and that 
nation, saith the Lord, for their iniquity, and the land 
of the Chaldeans, and will make it perpetual desola- 
tions." Jer. xxv. 11,12. 

God's people, the Jews, were, for their sins, to be 
punished by him. He was to take them captive. 
The daughter of Zion sat down by the rivers of Baby- 
lon. She was in sorrow and anguish of heart, in the 
land of the uncircumcised. She hung her harp upon 
the willows, and wept as she remembered Zion. And 
as the stranger looked in upon the magnificence of 
her conquerors, and asked, Hoiv long will this con- 
tinue? the monarch might have replied, "Look on 
these broad walls ; these mighty towers ; these bound- 
less resources; this untold wealth; these hosts that 
never turned their back upon a foe — and where shall 
the end be?" 

So men reason. But could you then have mingled 
with that captive throng, and asked, Who are these ? 
and what do they here? You would have seen the 
true cause and meaning of Babylon's power. In their 

2* 



18 



CAPTIVITY OF THE JEWS. 



stay, you would have drawn the limits of her great- 
ness. While Israel remains captive, no foe shall 
prosper against her keeper. In captive Israel, and 
not in her own marvellous power, is the secret of the 
duration of her greatness. Babylon shall continue as 
she is, while the Jew is confined within her walls. 
When the period assigned to Israel's captivity is 
ended, the rod of their oppressor shall be broken, and 
Babylon humbled in the dust. The language of the 
prophet is, " Israel is a scattered sheep; the lions 
have driven him away. First, the king of Assyria 
hath devoured him; and last, this Nebuchadnezzar, 
king of Babylon, hath broken his bones. Therefore 
thus saith the Lord of Hosts, the God of Israel, 
Behold, I will punish the king of Babylon, and his 
land, as I have punished the king of Assyria." 
And then, as if the threatened judgment was already 
accomplished, the prophet exclaims, "How is the 
hammer of the whole earth cut asunder and broken! 
How is Babylon become a desolation among the 
nations!" Jer. L 17-19, 23. 

And then, as to the accomplishment of this. In 
his " vision of the burden of Babylon," Isaiah points 
out the nation that shall come up against it. " Be- 
hold, I will stir up the Medes against them." Isa. 
xiii. 17. And again, the summons is, "Go up, 0 
Miami besiege, 0 Media" Isa. xxi. 2. Now, "Elam" 
was the ancient name of Persia.* Its present name 
first occurs, I think, in the prophecy of Ezekiel. 
"The Lord," says Jeremiah, "hath raised up the 

* It was so named from Elam. the second son of Sheru, its 
founder. 



BABYLON ; OVERTHROW OF. 



19 



spirit of the kings of the Medes; for his device is 
against Babylon, to destroy it, because it is the ven- 
geance of the Lord, the vengeance of his temple." 
Jer. li. 11. 27. 

And utter desolation was to come upon all its 
glory. "And Babylon, the glory of kingdoms, the 
beauty of the Chaldee's excellency, shall be as when 
God overthrew Sodom and Gomorrah. It shall never 
be inhabited, neither shall it be dwelt in from genera- 
tion to generation; neither shall the Arabian pitch 
tent there; neither shall the shepherds make their 
fold there. But wild beasts of the desert shall lie 
there, etc." Isa. xiii. 19-21. 

Was ever contrast so great? Was ever judgment 
more fearful and complete? 

The leader of the Medes and Persians is next 
named ; near two hundred years before his birth. In 
Isaiah xliv. 28, and xlv. 1, Cyrus is expressly named, 
and summoned to the great work which God had 
given him to do. 

The character of his army is then pointed out. 
The kingdom of Ararat, Minni, and Aschenaz, were 
to follow his banner, i. e. the Armenians, the Phry- 
gians, and Cappadocians, were to make up his army. 

And then, the mode by which the conquest ivas to be 
made, is next described. As it flowed through the 
city, the Euphrates was two furlongs broad; and 
deeper than two men, standing one on the shoulders 
of the other. And yet, it was to be dried up ! How 
could this be done? The prediction seemed to point 
to an impossibility. The city was believed to be 
better fortified by the river and ditch around it, than 



20 



MODE OF OVERTHROW. 



by its massive walls. "Who, but one guided by the 
Spirit of God, would have ventured on the utterance 
of such a prophecy? And yet. ignorant of that pre- 
diction as he was, Cyrus adopted the very expedient 
which it pointed out. For three years he besieged 
the city. Its massive walls and gates resisted all his 
power. He could make not the slightest impression 
upon them. He then adopted another plan, and turn- 
ing the course of the river, he entered dry-shod! This, 
of course, might have been prevented. TTe wonder 
why the Babylonians did not prevent it. Where was 
the bravery of their troops? — the vigilance of the 
watch? — the patriotism of the people? How came it 
that they did not prevent the besiegers carrying out 
their designs? 

They were trusting to the strength of the city 
walls; to the still greater defence of the canal or ditch 
around it ; and to their vast resources within it. Why, 
Herodotus tells us,- it contained supplies for man and 
beast, for a twenty years' siege. They laughed at the 
thought of danger. What arm was strong enough to 
break down their mighty walls, or pass the barrier of 
the ditch and river ? And so the city, from the king 
to the peasant, was given up to dissipation. 

And behind all this was the prophetic word. W I 
have laid a snare for thee, and thou art also taken, 0 
Babylon, and thou wast not aware. Thou art found 
and also caught, because thou hast striven against the 
Lord." Jer. L 24. 

And do you ask. What was that snare? Trusting 
to their great strength, in the very madness of their 
hearts, unbridled dissipation ruled the hour. It came 



BABYLON; SIEGE OF. 



21 



to pass, as the prophet had foretold: " In their heat 
I will make their feasts, and will make them drunken, 
that they may rejoice and sleep a perpetual sleep and 
not waken, saith the Lord.'"' Jer. li. 39. 57. 

Accordingly, the city was taken in the midst of an 
annual feast, while the inhabitants, the king and his 
nobles and his army, were alike indulging in revelry 
and song. 

The siege, with its minutest circumstances, and the 
consequent overthrow of this great power, is described 
by the prophets Isaiah and Jeremiah. Herodotus 
and Zenophon record the facts. Now, Isaiah lived 
two hundred and fifty years before Herodotus, the 
Father of History; and three hundred and fifty 
before Zenophon. And Jeremiah had gone to his 
grave one hundred and fifty years before the one, and 
two hundred and fifty before the other. Thus, what 
the prophet foretold, the historian related, long after 
those prophets had returned to their native dust ! 

And thus was the "head of gold'' broken; and the 
kingdom of the breast and arms of silver advanced to 
its place. 

Now, in point of fact, the kingdom which came 
after the Babylonian, and, like it, attained to univer- 
sal dominion, was the Medo-Persian. This, as you 
know, was founded by Cyrus, who united the two 
kingdoms of Media and Persia — the two arms of the 
Image — into one, whose central power, whose point of 
union and life, was in himself. He thus stood as u the 
breast and arms of silver," of the image which rose 
up before the king. 

Media and Persia, under its ancient name, Ulam, 



22 



MEDES AND PERSIANS. 



were the instruments, named by prophecy, for the 
overthrow of Babylon. Not, you will observe, as two 
powers. The two were to be united in one central 
power ; even as the two arms of the body are in the 
breast — from which their life proceeds. And Media 
and Persia thus became one under Cyrus, their ap- 
pointed head. And thus, as one, giving and receiving 
power, and yet obeying his will, they stand forth on 
the page of history, as the means by which Babylon 
was overthrown, and the predictions of the Word of 
God concerning it, accomplished. 

This kingdom was to be " inferior' to the first. It 
was, therefore, represented by " silver," as the first was 
symbolized by "gold" Now, if by "inferior" we are to 
understand a less degree of magnificence ; this was 
certainly true. Cyrus despised the splendour and 
effeminacy of the court, and trained his people to a 
sterner and manlier rule. 

Or, if " inferior" means that he did not carry his 
arms as far as Nebuchadnezzar had done; this also is 
true. Or, if again, it means worse, in point of moral 
character; it would be difficult to point out men of 
a lower grade than the Persian kings proverbially 
were. 

Still, though in many respects "inferior," the king- 
dom established by Cyrus was of vast extent ; and the 
second which attained to universal dominion. Of it, 
Herodotus says: "Wherever Cyrus marched through 
the earth, it was impossible for nations to escape 
him." And Zenophon says: "He ruled the Medes, 
subverted the Syrians, the Assyrians, the Arabians, 
the Cappadocians, the Phrygians, the Lydians, the 



ALEXANDER. 



23 



Carians, the Babylonians, the Phoenicians, the Greeks 
in Asia, the Cyprians, the Egyptians, and struck all 
with such dread and terror, that none ventured to 
assail him. He subdued from his throne, east, west, 
north and south.* 

This empire lasted from Cyrus to Darius Codo- 
manus, about two hundred years. In its turn, it went 
down before the arms of the next instrument which 
God summoned to His work. 

And now, with the volume of history open before 
you, I ask you, brethren, can you point out a king- 
dom, which ruled, with anything like universal sway; 
after Cyrus, and before Alexander? The requisition 
of the word of prophecy, is: " After thee, shall arise 
another kingdom, inferior to thee : and another third 
kingdom of brass, which shall bear rule over all the 
earths v. 39. Now, what kingdom did this, after 
Cyrus ? All the world knows, that it was Alexander 
of Macedon, that subverted the Persian empire, the 
second prophetic kingdom, and built up one mightier 
in its stead. It was that of the "belli/ and thighs 
of brass." And every one familiar with its history, 
knows that brass was its favourite svmbol. The 
Greeks were famous for their armour of brass; and 
the ''brazen-coated Greeks" was a term by which 
they were well and extensively known. 

* And Cyrus himself seems to hare under stood the source of his 
power, and the object of his mission. He says: "The Lord God 
of Heaven hath given me all the kingdoms of the earth." Ezra, i. 2. 
For at this time his dominion extended north to the Euxine ; west 
to the island of Cyprus and Egypt ; east to the Red Sea ; and south 
to Ethiopia. It was a grant of power from God, for the accom- 
plishment of his designs towards his captive people. 



24 KINGDOM OF THE BREAST AND ARMS OF SILVER. 

By the prophetic symbol, as in the case of the 
" breast and arms of silver," this kingdom was to 
consist of two parts; and so, we find the fact con- 
cerning it. The lower portions of the dominions 
of Alexander, Egypt and Syria, were divided; and 
formed, as it were, the two pillars, on which his 
mighty empire rested. 

About the year 330 B. C, Alexander turned his 
arms against the kingdom of the "breast and arms of 
silver" i. e. the Medo-Persian, and overthrew it; as 
it had that of the "head of gold.'' Rapidly, thence, 
he rose to almost unlimited sway. He had dominion 
in all parts of the known world. Ambassadors came 
to him from the remotest nations. No distance could 
escape the rapidity of his movements. No power, 
stand up against the might of his onset. It is almost 
like a dream of romance to read the records of his 
brilliant exploits. But, since they will come up more 
fully before us, in considering the vision of Daniel, 
for the present, I pass them by. 

And this was the third prophetic kingdom, which, 
in its turn, went down before the fourth; of which it 
is written, " And the fourth kingdom shall be strong 
as iron" To this, you observe, a much larger space 
is assigned in the prophecy, because of the wider re- 
sults that were to flow from it. I reserve it, therefore, 
as the subject of the next lecture. 

Well, brethren, what lesson may we learn from all 
this? Is it not God's comment on his own words, 
"My counsel shall stand, and I will do all my plea- 
sure ?" We look on the pageant of the world's his- 
tory — its kings, its princes, and its conquerors. We 



PRACTICAL LESSONS. 



25 



see the marshalling of armies ; and the building up of 
thrones ; and the overthrow of dynasties ; and the vast 
procession with which the nations sweep past before 
us as scenes in a panoramic view ! And as we ques- 
tion one after another, Why do you thus? What 
means all this terrible display? — they tell us, "We 
are accomplishing our own schemes. We are carry- 
ing out our own plans. We are making for ourselves 
a name to leave to after times." 

And is this all? Close the Book of God, and you 
can say no more. It is all. Open it. Let in its light 
on this question. And you gaze in wonder on the 
scene. It illumines that which was dark. It leads 
you behind the curtain. It shows you the great De- 
signer, with his forecast plans for the government of 
this fallen world. To carry out those plans, is just 
the real design of the seemingly confused and tangled 
schemes of the powers of earth ; however wide of the 
mark they appear to come. They know it not — they 
mean it not; but still, 

"There's a Divinity that shapes their ends, 

Rough-hew them how they will." 

Like puppets, they are moved by a power higher than 
their own. At its touch, they come upon the stage ; 
and, at its touch, they disappear. Pride, ambition, 
and thirst of power, may lead them on; and high 
station may beckon them from afar. Still, there is 
ever One who uses them as stepping-stones in the 
progress of his cause. They are the brush in the 
painter's, the chisel in the sculptor's hand, to mark 
out and carry forward schemes which they know not 

3 



26 



IMMUTABILITY OF GOD'S PURPOSE. 



of. They may be foul with corruption ; they may be 
reeking with blood. In the madness of their hearts 
they may disown his name, and defy his power. Still, 
there is One above them whose hook is in their nose, 
and whose bridle is in their lips. (Isa. xxxvii. 29.) 
One who leads them about to serve his own good plea- 
sure, and makes their wildest excesses carry forward 
his fore-ordained plans ! He sees, with derision, their 
madness against himself, and calmly constrains their 
blackest crimes to lead on to fulfilment the predictions 
of his Word! For this, kings reign; and nations rise; 
and thrones are built up and cast down. He has linked 
the history of his Church with the progress of the 
nations of the earth; and all the vast successions of 
changes which mark revolving years, touch some 
secret spring of influence affecting that Church. 
Where they touched it ; hoiv they affected it ; shall be 
clearly seen when the scheme of this dispensation is 
fully unrolled. Meanwhile, "The Lord reigneth, let 
the earth rejoice." And as we gaze on and ponder 
this wondrous vision of the past, above the din of 
conflict and the crash of falling thrones, comes forth 
"a still, small voice;" before which, like Elijah of 
old, we may well bow down our heads and worship ! 

How well we learn from this subject the immuta- 
bility of the counsel and purposes of God! How 
impossible for "one jot or one tittle to pass from the 
law, until all be fulfilled!" "Heaven and earth shall 
pass away, but my word shall not pass away!" 

How firm, then, the foundation — how absolute the 
safety of the Christian ! There is nothing on earth 
abiding, save the counsel and purposes of Jehovah. . 



SAFETY OF THE CHRISTIAN. 



27 



Every hope shall fail, but that which rests on Him ; 
every foundation be undermined, but that of which He 
is the corner-stone. No disappointment can overtake 
the one; no convulsion endanger the other. Amidst 
all the changes of earth, the believer's hope reposes 
on Him who is "the same yesterday, and to-day, and 
for ever!" 

What a matter of rejoicing then we have here, if 
we are indeed the people of God! The cause of 
Christ will triumph. God will not let his words fall 
to the ground. They are full of the power of the 
Almighty One. "The kingdoms of this world shall 
become the kingdoms of our Lord and his Christ." 
He shall have dominion from sea to sea, and from the 
rivers unto the ends of the earth." And his kingdom 
shall be for ever. No change shall affect it. No 
storm sweep over it. No enemies be found within its 
borders. No convulsion endanger its throne. 

And then, what a note of warning it utters for those 
who are not in Christ. Men and brethren, who will 
not that He should reign over you — hnoiv you what 
you are doing? There is arrayed against you, the 
power and changeless purpose of Jehovah! There is 
no screen, no hiding-place, against the one. There 
is no appeal against the other. Out of Christ, every 
attribute of God is pledged for your destruction. His 
Justice stands by his law — broken and dishonoured by 
you — and claims its penalty. And His Holiness cries 
out against "the wickedness of your sin." And His 
Mercy and Grace and Love have no plea for him who 
rejects an offered Saviour. And His Long-suffering 
interposes no more. And His Omnipotence arrays 



28 



WARNING. 



the might of the Godhead against you. 0! while 
there is yet time ; while He waits to be gracious ; flee 
to the shelter of His Cross. Stay not outside the 
rich provisions of His Grace. " Tarry not in all the 
plain. Escape to the mountains, lest thou be con- 
sumed" 



LECTURE II. 



Axd the fourth kingdom shall be strong as iron : forasmuch as 
iron breaketh in pieces and subdueth all things ; and as iron that 
breaketh all these shall it break in pieces and bruise. 

And whereas thou sawest the feet and toes, part of potter's clay 
and part of iron, the kingdom shall be divided; but there shall 
be in it, of the strength of the iron, forasmuch as thou sawest 
the iron, mixed with miry clay. 

And as the toes of the feet were part of iron and part of clay, so 
the kingdom shall be partly strong and partly broken. 

And whereas thou sawest the iron, mixed with miry clay, they 
shall mingle themselves with the seed of men : but they shall 
not cleave one to another, even as iron is not mixed with clay. 
Dan. ii. 40-43. 

We have advanced through, the consideration of the 
three kingdoms, of gold, of silver and of brass." And 
these words bring us to the fourth kingdom, or the 
two legs of iron, and the feet part iron and part clay. 
And the inquiry will at once be made, What kingdom 
is this ? Among the nations of the earth, what people 
combined within themselves the qualifications here 
pointed out? It must be a kingdom stronger than 
all others. 

As iron breaks and subdues all other metals, so this 
kingdom was to break and subdue all other kingdoms. 
What kingdom did this ? And, doing this, what 

3* 



30 



KINGDOM OF THE LEGS OF IRON. 



kingdom rested on its two great divisions, even as the 
image rested on its two legs of iron ? And, further 
still. What kingdom, doing all this, was afterwards 
divided into ten other kingdoms, even as the feet of 
the image were divided into its ten toes ? 

Now, I suppose there need be no hesitancy about 
our reply. We are not left to conjecture here ; nor 
even to strong probability. These requisitions of the 
vision, fence the matter about so closely, that it seems 
scarcely possible for us to go wrong concerning it. 
No kingdom but one can satisfy these demands of the 
prophet. Look at them. It must subdue the third, 
or Macedonian empire. Breaking in pieces all other 
kingdoms, it must set its feet on the dominions of the 
three preceding empires of the vision. It must reach 
to universal sway. It must be formed into two vast 
divisions. And afterwards it must be broken into ten 
parts — which were to continue until the kingdom of the 
Crod of Heaven broke them to pieces ; swept them aivay 
as the wind does the chaff of the summer threshing- 
floor; and itself filled the world ! 

There is but one kingdom, of which, up to this time, 
all these things are true. You all anticipate me when 
I say, That is the Roman kingdom! To it, and to it 
alone, every item applies with great exactness. This 
kingdom of iron succeeded, in point of time, to that of 
brass: i. e., to the Grseco-Macedonian empire. And 
then, it wielded a power greater than that of any 
other kingdom before it. And, whether or not, he 
was conscious of the real import of his words, it is a 
striking fact, that Gibbon uses this very figure in 
speaking of the Empire of Rome. He says : 



ROME. 



31 



" The arms of the republic, sometimes vanquished 
in battle, always victorious in war, advanced with 
rapid steps to the Euphrates, the Danube, the Rhine 
and the Ocean ; and the images of gold, or silver or 
brass, that might serve to represent the nations and their 
kings, were successively broken by the iron monarchy 
of Rome" (Vol. iii., Millman's eel., p. 634.) 

Beyond a doubt, the kingdom of iron was that of 
Rome. And it needs but a glance, at its possessions, 
to see, how well it deserved the name of an universal 
empire. "The empire of the whole earth" — was not 
this its favourite title? It succeeded the Babylonian, 
the Medo-Persian, and the Macedonian, in the govern- 
ment of the world. First, Maeedon went down before 
it. Carthage was destroyed by it. Corinth became, 
in spite of its princely splendour, a heap of ashes in 
its path. Spain next bowed to its yoke. Egypt 
became a Roman province. Judea was annexed to its 
dominions. And the plough-share of the idolater was 
driven across the streets of the Holy City. And thus, 
it rose to the power of the first of the nations. It 
trod upon their necks. It made the world tributary 
to its greatness. It seemed the realization of its own 
fabled Briareus. And, looking with its single eye — 
i. e. a lust of unbounded dominion — over the nations 
of the earth : it reached forth the hundred hands of its 
power to gratify that lust. The neighbouring state and 
the distant isle, alike became subject to its dominion. 
Britain passed under its yoke. " These ravagers of 
the world" said Galgacus, as he addressed the Caledo- 
nians, " after all the earth has been too narrow for 
their ambition, have ransacked the sea, also" In 



32 



UNIVERSALITY OF. 



other words, at the time of the Christian era, the 
Roman Empire took in the -whole south of Europe, 
France, England, the greatest part of the Netherlands, 
Switzerland, and the South of Germany, Hungary, 
Turkey and Greece; not to speak of its possessions 
in Asia and Africa. Well, therefore, might Gibbon 
declare, "The Empire of the Romans filled the world. 
And, when that Empire fell into the hands of a single 
person, the loorld became a safe and dreary prison for 
his enemies. To resist was fatal: and it was impossi- 
ble to fly." (Vol. 1. p. 99.) 

Now, the image stood on two le^s of iron. In 
other words, this kingdom was composed of two main 
divisions — the Eastern and Western Empire; into 
which it was formed about A. D. 364. And this, 
together with the period of conquest leading up to 
this, was the period of its strength. You observe 
that, up to this, the declaration is unqualified. " The 
fourth kingdom shall be strong as iron." And there, 
in its fore-ordained character, it stood like a mighty 
Colossus, bestriding the nations; conquering every- 
thing that opposed it ; and giving laws to the world. 
This was the period of its strength. 

But this was not to continue. "And, whereas thou 
sawest the feet and toes, part of potter's clay, and 
part of iron; the kingdom shall be divided.'' And 
most exactly are its divisions pointed out. It was 
not to be broken at random. It was not merely to be 
divided. It was to be divided into an exact number or 
parts. That number was ten; according to the ten 
toes of the image. 

Now, in dwelling on the first vision of Daniel, the 



TEN KINGDOMS. 



33 



consideration of these ten kingdoms will present itself 
more directly before us, than it does in this place. I 
therefore merely refer to them now. Eead any his- 
tory of Europe ; take any map of Europe, after this 
division, under Theodosius the Great, and these ten 
kingdoms will be found to turn up. Revolution after 
revolution has swept over the nations. But, when the 
storm has passed, the constitution of the States of 
Europe, on which the feet of the image stood, has 
been found true to the prophetic word. Of course, 
there have been, there are now, more European king- 
doms than ten. But the prophecy speaks only of 
those, whose territory ivas covered by the feet and toes 
of the image. It calls for those that should take the 
place where the image stood. When, therefore, the 
matter comes definitely before us, the inquiry will be 
for those into which the Roman Empire was divided. 
And these, when the division is completed, must be 
ten ; or, we shall not have found the fourth kingdom 
at all. 

Into these different parts, then, the kingdom of 
iron was to be broken. Into these parts it was 
broken. It is a plain record on the book of history; 
and therefore all writers substantially agree concern- 
ing it. I say substantially r , because the enumeration 
has, at different times, included different nations. 
But, whether you adopt that of Machiavelli, of Sir 
Isaac Newton, of Mr. Mede, of Bishop Lloyd, or 
Bishop Newton, you equally find the ten kingdoms on 
the territory of the feet of the image. Into this num- 
ber, then, the kingdom of iron was broken. And, in 



34 



DIVIDED STATE OF. 



these parts, it was to continue, resisting all attempts 
to fuse them into one. 

From this, its divided state, the first strength of 
the empire departed- — but not as that of the others 
had done. No other kingdom was to succeed it ; as it 
had the three which went before it. It was to con- 
tinue, in this tenfold division, until the kingdom of 
the stone smote it, upon its feet; broke them in 
pieces, and scattered them as the wind does 66 the 
chaff of the summer threshing-floor!" Yet, through 
all this time, a portion of its strength was to remain. 
And so the prophet says, " And as the toes of the 
feet were part of iron and part of clay, so the king- 
dom shall be partly strong and partly broken. " 
(v. 42.) How, in any other way, could you so 
strikingly represent the facts? For more than four- 
teen hundred years this tenfold division has existed. 
Time and again men have dreamed of rearing on 

o o 

these dominions one mighty kingdom. Charlemagne 
tried it. Charles V. tried it. Louis XIV. tried it. 
Napoleon tried it. But neither succeeded. A single 
verse of prophecy was stronger than all their hosts. 
Their own power was wasted, frittered away, destroy- 
ed. But the ten kino;doms did not become one. 
"Partly strong and 'partly broken' was the prophetic 
description. And such, too, has been the historic 
fact concerning them. With the book of history open 
before you, I ask you, Is not this an exact represen- 
tation of the remnants of this once mighty empire? 
It ruled with unlimited power. It was the throned 
mistress of the world. Its sceptre was broken; its 
throne pulled down; its power was taken away. Ten 



ATTEMPT TO COMBINE THEM INTO ONE. 35 

kingdoms were formed out of it; and " broken" as 
then it was, it still continues- — i. e., u partly broken." 
For its dimensions still continue as when the kingdom 
of iron stood upright on its feet. And then, it is 
"partly strong"—!, e., it retains, even in its broken 
state, enough of its iron strength to resist all attempts 
to mould its parts together. " This shall not be" 
says the word of God. " This has not been" replies 
the book of history. 

But then, men may say, " Another plan remains. 
If force cannot avail, diplomacy and reasons of State 
may — we will try them." And so the prophecy fore- 
shadows this when it says, "They shall mingle them- 
selves with the seed of men" — i. e., marriages shall 
be formed, in hope thus to consolidate their power, 
and, in the end, to unite these divided kingdoms 
into one. 

And shall this device succeed? No. The prophet 
answers: "They shall not cleave one to another, even 
as iron is not mixed with clay." And the history of 
Europe is but a running commentary on the exact 
fulfilment of these words.* From the time of Canute 
until the present age, it has been the policy of the 
reigning monarchs, the beaten path which they have 

* Perhaps, of all the European powers, Austria has been most 
distinguished in her attempts thus to enlarge her dominions. In- 
deed, these "fortunate marriages" as they have been called, have 
given rise to the couplet — 

"Bella gerant alii: tu, felix Austria, nube; 
Nam qu(z Mars aliis, dat tibi regn'a Venus." 
Blest Austria, wed. To others, wars resign; 
Mars gives them kingdoms; Yenus sends thee thine. 



36 



FAILURE OF. 



trodden, in order to reach a mightier sceptre, and a 
wider sway. And the most signal instance of it which 
history has recorded in our own day, is in the case of 
Napoleon. He ruled in one of the kingdoms ; Aus- 
tria was another. He sought to reach by alliance 
what he could not gain by force, i. e. to build up one 
mighty, consolidated empire. And did he succeed? 
Nay. The very power with which he was allied proved 
his destruction, in the troops of Blucher on the field of 
Waterloo ! The iron would not mingle with the clay. 
The ten kingdoms continue still. 

And yet if, as the result of these alliances, or of 
other causes, that number is sometimes disturbed, it 
need not surprise us. It is, indeed, just what the 
prophecy seems to call for. The iron was "mixed 
with the clay." For a season, in the image, you 
might not distinguish between them. But they would 
not remain so. "They shall not cleave one to an- 
other." The nature. of the substances forbids them 
to do so in the one case ; the word of prophecy in the 
other. Yet there was to be the attempt to mingle — 
nay, more, there was an approach at mingling in both 
cases. But it was to be abortive. And how marked 
the emphasis with which history affirms this declara- 
tion of the word of God ! 

The next step in the development of the prophetic 
history is announced in these words: "And in the 
days of these kings shall the God of heaven set up a 
kingdom which shall never be destroyed." (v. 44.) 
And the inquiry at once arises, What kingdom is 
that ? Are we able to point it out ? 

I suppose we need not be in doubt here. There 



CHRIST THE STONE. 



37 



are landmarks enough, plainly and sharply enough 
defined, to guide us. 

Doubtless, Christ is the Stone. It is His prophetic 
title. You all remember the passages ? There is that 
of Isa. xxviii. 16, " Therefore, thus saith the Lord God, 
Behold I lay in Zion, for a foundation, a Stone, a tried 
Stone, a precious corner-stone, a sure foundation." 

There is David's declaration: "The Stone which the 
builders refused, is become the head-stone of the cor- 
ner." Ps. cxyiii. 22. And there is our Lord's express 
appropriation of this to Himself. " Did ye never 
read in the Scriptures, The Stone which the builders 
rejected, the same is become the head of the corner?" 
Matt. xxi. 42. 

Christ then is the Stone. And its being "cut out, 
without hands," i. e. without human instrumentality, 
may, I suppose, fairly enough, in one sense, refer to 
His miraculous conception by the Holy Ghost. In 
His two-fold nature He is symbolized by this Stone. 
What other sense these words convey, will presently 
appear. 

But then, what can be said of His kingdom ? How 
shall we define it ? Are we at liberty to say that His 
Gospel Dispensation is intended? Will it satisfy the 
demands of the prophecy ? 

I know that many teach so. I know that when 
Christ came, He preached, saying " The kingdom of 
Grod is at hand: repent ye and believe the Gospel." 
I know that the phrase, "Kingdom of Heaven" or 
"of G-od" is often interpreted by the G-ospel Age, or 
Dispensation. But the question is, What is its mean- 
ing in this place ? 

4 



38 



WHAT KINGDOM IS MEANT. 



I suppose that, to ascertain the real and exact 
meaning of the word of God, is the common desire of 
us all. We are all interested to know it. We shall 
all profit by knowing it. We shall all suffer from 
misconceptions of it. All our interests, here, are alike. 
Here, every man stands on ground common to all. 
And, no matter what our views have been, or are 
now, we shall be profited by the word of God only 
so far as we have the exact mind of the Spirit concern- 
ing it. It becomes us, therefore, earnestly to seek 
for that mind ; and resolutely to adopt it, when found. 

I say then, that in this place, this phrase does not 
mean the Gospel Dispensation, for the following rea- 
sons: 

a. The God of Heaven was to set up this kingdom, 
"in the days of those kings;" i. e. in the days of the 
kings that ruled over the ten kingdoms into ivhich the 
kingdom of iron was to be broken. Now beyond doubt, 
"the days of those .kings" did not commence until 
near 500 years after Christ. The kingdom of iron 
was not broken until about that time. The Gospel 
had won its brightest triumphs. Its followers had 
sealed their testimony with their blood. False doc- 
trines were closing darkly around it; before u those 
kings' arose. If this is true, it follows as an inevita- 
ble certainty, that that kingdom was not "set up" in 
their days. But, 

b. It does not mean the Gospel Dispensation; 
because our Lord teaches us, that His kingdom is not 
yet set up. Hence, He teaches us to pray, "Thy 
kingdom come." That kingdom, therefore, is yet 
future. We do not pray for an accomplished fact. 



NOT THE GOSPEL AGE. 



39 



He teaches us the same truth, by his reply to his 
disciples, just before his ascension. When they asked 
him, "Lord, wilt Thou, at this time, restore the king- 
dom to Israel?" He did not point out their mistake. 
He did not tell them that they were harbouring an un- 
founded idea. He did not say, " No. My kingdom 
is already set up." He was always prompt to point 
out their error. And who does not feel that he would 
have done so here; had they been in error? Instead 
of this, he replies: "It is not for you to know the 
times which the Father hath put in His own power." 
They were right as to the kingdom. They only erred 
as to the time of its setting up. 

c. It does not mean the Gospel dispensation; because 
the prophecy calls for an absolute, literal, and visible 
kingdom. Such a kingdom was that of the "head of 
gold." Such was that of silver. Such that of brass. 
Such that of iron. They were four distinct, literal, and 
visible kingdoms. Each had a supreme head. Each 
had dominions, in which it was set up. Each had 
subjects, over whom it reigned ; and enemies, whom it 
conquered and destroyed. Each succeeded to the 
possession of the other, and built up a mightier king- 
dom in its stead. Now, in neither of these respects 
is the Gospel dispensation a kingdom. The rule of 
the Gospel in the heart is altogether a spiritual rule. 
It has nothing to do with visible dominions. It sits 
not down in the high places of power. It sways not 
the sceptre. It wields not the sword. It marches 
not at the head of armies. It lays no scheme for the 
overturning of thrones. It is not, therefore, the king- 
dom pointed out by the prophet. Of the four king- 



40 



MISSION OF THE GOSPEL. 



doms which have already come, the second displaced 
the first. The third overturned the second. And 
the fourth built up its throne on the ruins of the three 
which had gone before it. So the kingdom of the 
God of Heaven is to take the place of all other king- 
doms, and, as a kingdom, fill the whole earth ! It is 
not, therefore, the Gospel dispensation. 

Finally. It is not that dispensation; because the 
rule of the Grospel is, u Peace on earth, good will 
towards men." The kingdom of the Stone, on the 
contrary, is to " break in pieces and consume all these 
kingdoms." The figure is, of the stone falling on the 
feet of the image; breaking them in pieces; driving 
them away as the wind does the chaff of the threshing- 
floor ; and itself becoming a kingdom that filled the 
wdiole earth! 

Now, I submit to you, brethren, it is mere toying 
with words to predicate this of the Gospel. What 
has it to do with the enginery of destruction? It 
deals not in " garments rolled in blood." It has 
nought to do with the onset of armies and the pulling 
down of thrones. Its mission is, to tell the story of 
the Crucified. Its plea is, "the love of Christ." Its 
weapons " are not carnal but spiritual." And all its 
conquests are those wrought by "the sword of the 
Spirit, which is the word of God." It is scarcely 
possible to conceive of a contrast greater than that 
pointed out between its triumphs and those of the king- 
dom of which the prophet speaks. What, therefore, 
is that kingdom? 

You observe, that it is "the Stone" which smote the 
image on its feet. Now, as Christ is this Stone, this 



CHRIST, AS THE STONE, SMITES, ETC. 



41 



smiting is clearly to be done by Him. It is not a 
spiritual smiting by His truth. That never breaks 
and subdues kingdoms, and scatters them as the chaff 
before the wind. It is a literal and absolute smiting. 
Each kingdom smote and destroyed that which came 
before it. And even so — I mean as literally so — will 
the Stone smite and destroy the kingdom of His ene- 
mies. If Christ is the Stone, is it not illogical — does 
it not contradict the plain statement of the prophecy 
— to refer this smiting to the system of truth taught 
by Him? Can you put the Gospel in the place of its 
Author? No one pretends that that is the " Stone, 
cut out without hands." And yet it is this, and this 
alone, which is to smite the image. And the marginal 
reading of that phrase is quite significant. It is, 
"which was not in hands;" i. e., which did its work 
alone. No human instrumentality is used. Christ 
Himself, in "the brightness of His coming," will be 
the destruction of his banded foes. And nothing less 
than this will satisfy the demands of the prophetic 
word. 

And the Bible is full of this doctrine. You observe, 
that after this smiting, the stone is to become a great 
mountain and fill the whole earth ; i. e., the kingdom, 
established by Christ in person, is to take the place 
of all other kingdoms. He, in the splendour of His 
unbounded empire, will fill the earth with glory. At 
the head of His kingdom, He will "fill all things;" 
"make all things new;" and be the source and spring 
of the blessings of the Everlasting Age. Thus will 
"the Stone' accomplish the part affirmed of it, and 
become the head of the corner," in all the universe of 

4* 



42 



PREDICTIONS OF THIS SMITING. 



God. And the double pledge of this we have in the 
predictions of His word; and the accomplished fact 
of His resurrection and ascension. 

And such we find the testimony of that Word. 
Thus, we have the grant of "the heathen," i. e., the 
nations, "for His inheritance; and the uttermost parts 
of the earth for His possession." 

And how is that possession to be obtained? Peace- 
ably? As the gradual conquest of His truth? Just 
as far removed from this as possible. "Thou shalt 
break them with a rod of iron ; Thou shalt dash them 
in pieces, like a potter's vessel." Ps. ii. 8, 9. Could 
there be a more express confirmation of the prophet's 
words ? In the one, the Stone is to smite the image. 
In the other, Christ Himself is to break in pieces all 
the combinations of His enemies, by an absolute and 
sudden and remediless destruction ! 

Now, we shall shortly see that the time of this 
destruction is at the second coming of our Lord. And 
every image of grandeur seems to be employed in 
describing the fearfulness of this event to His banded 
enemies. " He bowed the Heavens,'" says the Psalm- 
ist, "and came down; and darkness was under His 
feet." "He rode upon a cherub and did fly; yea, He 
did fly upon the wings of the wind." And what was 
the effect of this coming on His enemies? "He sent 
out His arrows and scattered them; and He shot out 
lightnings and discomfited them " "Then did I beat 
them small as the dust before the wind; I did cast 
them out as the dirt in the streets." Ps. xviii. 9, 10. 
14. 42. Here, and through the entire Psalm, we have 



PREDICTIONS OF, ETC. 



43 



the same idea of a grand and terrific outpouring of 
" the judgment that is written." 

And so, of the same event, we are told, "The Lord 
at thy right hand shall wound even kings, in the day 
of His wrath. He shall judge among the heathen; 
He shall fill the places with the dead bodies ; He shall 
wound the heads over many countries." Ps. ex. 5, 6. 

So, in the glorious vision which Isaiah saw. A 
mighty personage, travelling in the greatness of His 
strength, passed before him. The prophet asks: 
" Who is this that cometh from Edom, with dyed 
garments from Bozrah?" And the answer is, "I that 
speak in righteousness; mighty to save." 

But the prophet demands : " Wherefore art Thou red 
in thine apparel; and Thy garments like him that 
treadeth in the wine-fat." And He replies, "I have 
trodden the wine-press alone ; and of the people there 
was none with mej for I will tread them in mine 
anger, and trample them in my fury; and their blood 
shall be sprinkled upon my garments ; and I will stain 
all my raiment." Is. lxiii. 1 — 3. It is the Stone smiting 
the image, and visiting it with predicted destruction. 

And so runs the representation all through the 
word of God. And when this is done; when the 
Stone has smitten the image, and the kingdoms into 
which it was divided are overthrown and swept away, 
" great voices shall be heard in heaven, saying, The 
kingdoms* of this world are become the kingdoms of oar 
Lord, and of His Christ; and He shall reign for ever 
and ever." Rev. xi. 15. The kingdom of the Stone 

* Literally it is, "The kingdom"- — i. e. the rule, the dominion — 
for the word is in the singular; "TJie kingdom . . . is become, etc." 



44 



PRACTICAL LESSONS. 



is set up. Sin is done away. Its blight is effaced. 
Its curse lifted off. "And He that sat upon the 
throne, said, Behold, I make all things new." 

There are many lessons which this great theme 
brings home to us. Let us dwell on one or two. 

a. Hoiv clearly mapped out are the events of the 
tvorld's history before the eye of God! God forms 
His plans in reference to the kingdoms of the earth. 
And kings and generals and philosophers and states- 
men rise up at the appointed time, and work out their 
appointed schemes. They thought they were carrying 
out their own plans. But God employed them in 
hewing out the block of His own high purposes. The 
madness of their rage He constrained to further His 
own designs. And when their power waxed too 
haughty against Him, and their wisdom refused His 
counsel, He cut the sinews of the one, and sent fool- 
ishness into the other. Around all their designs His 
hand had traced, " Thus far shalt thou come, but no 
farther" What His wisdom permitted, they might 
do. But beyond that they could not go. All their 
acts, and all the consequences of their acts, are clearly 
traced out before Him. He sees them all. He per- 
mits them all. He overrules them all. They are 
mapped out in His pre-appointed scheme; "written 
in His Book." Hours and days and months and 
years and centuries turn its leaves, and reveal to men 
a portion of what is written. 

"His providence unfolds the book, 
And makes His counsel shine; 
Each opening leaf and every stroke, 
Fulfils some deep design." 



PRACTICAL LESSONS. 



45 



Men may plot and counsel and combine. But there 
is no wisdom and no power against Him. 

b. Sow certain the destruction of those who reject 
Sis G-ospeL As the vast procession of History 
sweeps by before us, there comes forth a voice, saying 
" Who ever hardened himself against Him, and pros- 
pered?" Armies perish. And sceptres are broken. 
And thrones are overturned or crumbled by slow decay. 
And nations rise and flourish and pass away. And 
the proudest monuments of man's power forget to 
repeat the lesson with which they were charged. 0, 
there is nothing great, nothing abiding, but that 
which links into the work of Jesus Christ the Lord ! 
As the ages roll on, it progresses. The hand of the 
Great Designer pushes on His work. And everything 
disappears, or is turned aside to make way for it. It 
were easier for heaven and earth to "pass away, than 
for one of His promises to fail, or one of His enemies 
to escape His hand ! 

And is there no refuge ? None, but in the shelter 
of His cross. There alone you can be safe. In all 
the universe beside, there is no place where His hand 
will not find you. There His promise meets you. 
There His love awaits you. There "the everlasting 
arms" are stretched out to receive you. His chal- 
lenge is, "I said not to the seed of Jacob, seek ye 
Me in vain." He will not say so to you. No one 
ever sought Him, through the blood of the Cross, 
who did not find Him "ready to forgive.''' He hath 
bound Himself by His own everlasting covenant, in 
nowise to cast out those who thus seek Him. And that 



46 



CONCLUSION. 



covenant cannot fail. His power supports it. His 
faithfulness watches over it. His love moves through 
it. It is not possible for it to fail. 0, seek salvation 
through it; and you shall rejoice in the fulness and 
the freeness of His pardoning grace ! 



LECTURE III. 



I saw in my vision by night, and behold, the four winds of the 

heaven strove upon the great sea. 
And four great beasts came up from the sea, diverse one from 

another. 

The first was like a lion, and had eagles' wings: I beheld till the 
wings thereof were plucked, and it was lifted up from the earth, 
and made to stand upon the feet as a man, and a man's heart was 
given to it. 

These great beasts, which are four, are four kings, which shall 
arise out of the earth. — Dan. vii. 2, 3, 4. 17. 

This vision of Daniel occurred about forty-eight 
years after that of Nebuchadnezzar. It embodies 
substantially the same great truth; carrying it, how- 
ever, to a much greater extent, and setting it forth 
with wonderful minuteness of detail and brevity of 
expression. It embodies volumes of history in a 
single verse. 

Daniel dreamed, and the angel interpreted his 
dream. He saw four great beasts arise out of the 
sea. Each of these symbolized a kingdom; as each 
one of the four parts of the image had done. We 
have the same truth in each vision; beginning at 
the same kingdom ; running through the same course ; 
and ending at the same time. In each vision, we 



48 



THE SYMBOL SEA. 



meet four distinct and universal kingdoms. In each we 
are taught that there shall be only four, until the God 
of Heaven sets up His kingdom. We cannot, there- 
fore, err in determining what kingdoms are here 
pointed out. Besides, in the vision of Nebuchad- 
nezzar, the first kingdom is expressly named. No 
possible difficulty, therefore, can occur in pointing out 
the others. 

And, in this vision of Daniel the task is about as 
easy. Here the fourth kingdom is not named, indeed, 
but so minutely described, that it would be like 
arguing against the sun, to dispute its application. 

The angel interprets the symbols. These four 
great beasts are four kings or kingdoms that shall 
arise. We have, then, one distinguishing feature of 
their character already pointed out. They were to 
be "great " in comparison with other beasts; i. e., 
with the other kingdoms of the earth. 

But they were seen to " arise out of the sea." And, 
before they rose, the four winds of heaven strove 
upon the sea. The sea, therefore, is a symbol of 
nations; or masses of people. And, as winds rush 
over it, and lash it into fury ; so, masses of people are 
agitated and tossed about, by what we may, well 
enough, term the stormy winds of excitement and 
passion. Out of the sea, the beasts arose; i. e., from 
the midst of such a state of popular tumult, these 
four kings, successively, rose to power. And what is 
history, but a succession of proofs of this? Out of 
this political sea, over which the tempest of war has 
been continually sweeping; have not the founders of 
new dynasties, the builders of new thrones, con- 



EXAMPLES OF. 



49 



stantly arisen? The mighty rulers of the earth — like 
the great beasts of the prophet — come forth, when the 
winds of heaven strive upon the great sea of the na- 
tions ! 

We have, then, the exact meaning of this term, 
whenever used in its prophetic sense. When, there- 
fore, our Lord tells us, that just before his second 
coming, there shall be "distress of nations, with per- 
plexity; the sea and the waves roaring;" we see, pre- 
cisely, what is meant. It is not the literal, but the 
prophetic, sea of which He is speaking. There shall 
then be a fearfully excited and tempestuous state of 
the nations of the earth. The mass of the nations 
will be lashed into fury by the stormy winds of popu- 
lar commotion. Revolution shall pull down thrones, 
and undermine governments. Passions shall shake 
them. Fear and dread will take hold upon them. 
And the sounds of the fearful strife will fill the earth ; 
even as the thunderings of the ocean, in its wrath, 
are borne along the neighbouring shores. 

So, too, when of the times of the Messiah, it is an- 
nounced, that "the first heaven and the first earth 
were passed away; and there ivas no more sea;" the 
meaning is equally plain. It is a prophetic declara- 
tion. There shall be, no more, a troubled and stormy 
state of the nations. No more the breaking forth of 
the winds of passion. Violence and destruction shall 
be heard no more. All shall be peace, in the perfect 
reign of the Prince of Peace. 

The first beast — like the "head, of gold" — symbol- 
ized the Babylonian empire. It was, "a lion, with 
eagle's wings" And this, according to Mr. Layard, 

5 



50 



BABYLON, SYMBOL OF. 



was a symbol, by no means rare, among the ruins of 
the Assyrian empire. "They could find," he adds, 
44 no better type of intellect and knowledge, than the 
head of the man — of strength, than the body of the 
lion — of rapidity of motion, than the wings of the 
bird." 

The symbol of the lion is expressly applied to the 
Babylonian king. " The lion is come up from his 
thicket; and the destroyer of the Gentiles is on his 
way." Jer. iv. 7. 

And the double symbol is suggested in verse 13 : 
" Behold he shall come up as clouds, and his chariots 
shall be as a whirlwind; his horses are swifter than 
eagles." 

Ezekiel uses the symbol of the eagle. "Thus, saith 
the Lord God: A great eagle, with great wings . . . 
came into Lebanon, and took the highest branch of the 
cedar." And, to remove all doubt as to the person 
symbolized, he adds: "Know ye not what these things 
mean? Behold, the king of Babylon is come to Jeru- 
salem, and hath taken the king thereof," etc. Ezek. 
xvii. 3. 12. 

These two symbols are united in the vision, and 
indicate a kingdom, powerful among the nations, as 
the lion is among the beasts of the forest ; and swift 
in its conquest, as the eagle is, after its prey. The 
lion and eagle are first among the living crea- 
tures of their class. And Babylon was first among 
the nations of the earth. 

It was founded about 2233 B. C. It ended with 
the death of Belshazzar, 538 B. C. What, however, 
is commonly understood by the Babylonian empire, 



BABYLON, EPOCH OF. 



51 



began about 606 B. C: i. e., with, the overthrow of 
Nineveh and Sardanapalus, by Belesis, a Satrap of 
Babylon ; who made his own city, the seat and centre 
of power. It is of this epoch, that the prophet speaks. 
Under Nebuchadnezzar, the kingdom rose to that 
almost fabulous point of wealth and greatness, of 
which we have already spoken. Before this time, it 
had been a lion among the nations. Now, it became 
"a lion, with eagle's wings." This monarch was dis- 
tinguished by the rapidity of his conquests. The 
Jews, Egyptians, Edomites, Moabites, Ammonites, 
Tyrians and Zidonians, were independent nations be- 
fore his time. One after another, they all came under 
his yoke. And thus, emphatically, was the grant of 
power bestowed upon him, as we have already seen ; 
" And all nations shall serve him" — the king of Ba- 
bylon — " and his son, and his son's son, until the very 
time of his land come." Read Jer. xxvii. 4-9. 

In the sovereignty of His purpose, God chose 
Nebuchadnezzar as the rod with which to chastise the 
sinful nations of the earth. He expressly terms him, 
u My battle-axe and weapons of war; for with thee 
will I break in pieces the nations ; and with thee will 
I destroy kingdoms." Jer. li. 20. He, indeed, was 
no more righteous than they. As a simple act of 
God's pleasure, he was raised up for this purpose. 
He might have selected any other instrument. The 
flame would have leaped forth to consume. The earth 
would have opened her mouth to destroy. The winds 
would have shaken down his palaces; uprooted his 
forests; destroyed his harvests, and desolated his 
lands. Pestilence would have swung her scythe over 



52 



PROPHETIC FIGURES. 



the guilty nations ; or famine have dug for them dis- 
honoured graves. But God chose the kingdom of 
Babylon as the instrument of His righteous purpose. 
And when that purpose was accomplished, other 
instruments were prepared against it. The power 
that had made the nations tremble, was itself, then, 
broken and destroyed. 

In one of his finest figures, and which, without 
acknowledgment, Lord Byron used as his own, in his 
Ode to Napoleon,* Isaiah represents the disembodied 
spirits in the unseen world as greeting the Babylonian 
monarch, as he comes into their midst, as follows: 
"Hell , from beneath, is raised up for thee to meet 
thee at thy coming : it stirreth up the dead for thee, 

even all the chief ones of the earth They 

that see thee shall narrowly look upon thee, and con- 
sider thee, saying, Is this the man that made the 
earth to tremble, that did shake kingdoms : that made 
the world as a wilderness, and destroyed the cities 
thereof?" Is. xiv. 9. 16. 

Fitly, therefore, was it symbolized in the prophet's 
vision. As the inhabitants of the forest tremble 
before the lion ; so did the nations before the power of 
this king. As the eagle discerns the prey from afar, 

* "'Tis done — but yesterday, a king, 

And armed, -with kings to strive ; 
And now, thou art a nameless thing — 

So abject — yet alive! 
Is this the man of thousand thrones, 
Who strewed the earth with hostile bones: 

And can he thus survive ? 
Since he, miscalled the Morning Star, 
Nor man nor fiend hath fallen so far!" 



BABYLON, POWER OF. 



53 



and swoops to it on rapid wing; so he beheld the 
nations, and brought them into speedy subjection to 
his prey. He ruled with a mighty hand. His tyranny 
at home was absolute, overgrown, unlimited. His 
power abroad was fierce and bloody and oppressive. 
With great point, therefore, is he spoken of, as 
making the earth to tremble; as shaking the king- 
dom. Fitly is he termed, "the hammer of the whole 
earth," Jer. L 23. And this was the period of its 
strength. 

" I beheld till the wings thereof iv ere plucked , and it 
ivas lifted up from the earth" etc. (ver. 4.) The margin 
renders this, "The wings whereivith it was lifted." 
I suppose that this gives the better sense. And, 
perhaps the best comment that can be given on this 
lifting up from the earth, is the ambitious claim of the 
monarch to divine power. "For thou hast said in 
thine heart, I will ascend into heaven; I will exalt 
my throne above the stars of God." Is. xiv. 13. In 
the intoxication of absolute sway, a worm of the 
dust dreamed that he was a god. He was drunk with 
power. And now commences his humiliation. 

His "wings" were his rapidly acquired dominions. 
They were beginning to be plucked at the time of this 
vision. With the death of Nebuchadnezzar its con- 
quests ceased. Soon after, when the pressure of his 
heavy arm was removed, the conquered nations began 
to assert their rights. The integrity of his empire 
was broken up. One after another, annexed pro- 
vinces rose up in revolt. The Lydians, the Medes 
and the Persians did so. And there was not strength 
enough left to reduce them again to subjection. 

5* 



54 



HUMBLING OF. 



And here occurs the only point of difficulty in this 
portion of the vision. "And a mans heart was given 
to it," (verse 4.) What does this mean? 

Most probably, it is an allusion to the case of 
Nebuchadnezzar. As a punishment for his excessive 
pride, he was driven forth to dwell among the beasts 
of the field. The sentence against him was, "Let his 
heart be changed from mans, and let a beast's heart be 
given unto him" Dan. iv. 16. In the light of this 
incident, we may read the declaration before us. 
With Babylon's greatness, Babylon's pride departed. 
One after another, other princes served themselves of 
it. And the kingdom that was a lion in strength, 
and an eagle in the swiftness of its conquests, dis- 
played a man's heart in the season of its decay. The 
staff of its lofty pretensions broke, and pierced the 
side that leaned upon it. Is it not just an illustration 
of the words, "Put them in fear, 0 Lord, that the 
nations may know themselves to be but men?" Psal. 
ix. 20. 

"And behold, another beast, a second, like to a bear, 
etc." (ver. 5.) This beast represents the same kingdom 
as "the breast and arms of silver," i. e. the Medes 
and Persians. And while all these kingdoms are 
symbolized by wild and ferocious beasts, there are 
peculiarities in each to call for the use of the particu- 
lar animal employed in each case. The bear is less 
noble, but more subtle, and unyielding, and revenge- 
ful, than the lion. He is sullen, voracious, cruel. 
And in this respect, the Medes and Persians occupy a 
position of notoriety rarely, if ever, equalled. The 
prophet says of them: "Their bows also shall dash 



KINGDOM OF THE MEDES, ETC. 



55 



the young men to pieces ; and they shall have no pity 
on the fruit of the womb ; their eye shall not spare 
children." Isa. xiii. 18. Indeed, Persian princes were 
but another name for bloody and vindictive and op- 
pressive rulers. " Taking the whole nation together," 
says Mr. Barnes, "it was fierce and rough and unpo- 
lished; little disposed to friendliness with the nations 
while any around it had peace or prosperity." "No 
one, acquainted with that nation, can doubt the pro- 
priety or applicability of the emblem." — Notes on 
Daniel, p. 293. 

"And it raised up itself on one side." Now, this 
clearly implies a state of rest, before its raising up. 
The bear, fierce and sullen and blood-thirsty, was in a 
state of brief repose, before going forth to commence 
new conquests. And such a state of rest it had when, 
having overcome the Medes, and triumphed over seve- 
ral neighbouring powers, it seemed to be meditating 
the downfall of Babylon. 

Now, if we adopt the reading of the text, and say, 
" it raised up itself on one side" the interpretation is 
manifest enough. Its conquests extended almost alto- 
gether on one side, i. e. to the west of its own proper 
dominions. Or, if we adopt the reading of the margin, 
"It raised up one dominion" the interpretation is 
equally clear. The Medes and Persians joined to 
form one kingdom. But the Persians soon rose to 
the ascendency. They thus ' ' raised up one dominion. ' ' 
And so, in either case, the facts of its history amply 
sustain the declarations of the prophetic word. 

"And it had three ribs, in the mouth of it, between 
the teeth of it" The figure here becomes a very 



56 



CHARACTER AND ACTS OF. 



striking one. It symbolizes the conquests of the 
Medo-Persian bear. Awaking, as the literal bear, 
from its brief repose — hungering for new conquests — 
it went forth to the work of destruction. Sir L New- 
ton interprets these three ribs as the kingdoms of 
Babylon, Lydia, and Egypt. They were conquered 
by the bear. But they did not make component 
parts of its dominions; even as the three ribs re- 
mained distinct from the body of the bear. Still, 
they were "ribs,'' i. e. sources of strength to the con- 
quering power. And they were " in the mouth of it, 
between the teeth of it,'' i. e. they were ground and 
oppressed and destroyed by their sullen conqueror. 

"And they said thus unto it, Arise, devour much 
flesh. 1 1 Nothing could be in more striking conformity 
with the habits of the animal, which is the symbol. 
And nothing could more strikingly represent the char- 
acter and mission of the kingdom symbolized. Sullen 
and blood-thirsty and voracious, the bear retains the 
ribs of previous conquests between its teeth; while it 
slowly rises to go forth to new destruction. And the 
Medo-Persian bear relaxed not its oppression of its 
already conquered subjects, when it went forth again 
to war upon the nations. 

Now, as a providential summons, these words re- 
ceived a large and exact fulfilment. God used this 
power, as He had dune the Babylonian before it. It 
became the executor of His will — the instrument of 
His justice — on the nations which it subdued. The 
justice was all Sis. The wrong, in the execution of 
it, was all its own. And. for that wrong it received 
the merited punishment, when its mission was ended. 



THIRD KINGDOM. 



57 



But that it " devoured much, flesh," is emphatically 
true ; whether we regard the cruelty of its reign, — 
which was excessive,— or the large destruction of hu- 
man life which attended its invasions of other states. 
Calmet asserts, that the punishments they used " be- 
get horror in those who read of them." 

Babylon went down before it. A large part of the 
world received its yoke. And, if you ask for further 
comment on the " much flesh" which it devoured, 
you will find it in the millions whom it sacrificed in 
its attempts to subdue the Thracians, the Macedonians, 
the Greeks, and other nations of Europe. 

u After this I beheld \ and lo, another, like a leopard, 
which had upon the back of it four wings of a fowl;" 
(ver. 6.) This symbolizes — like the " belly and thighs 
of brass" — the Macedonian empire, under Alexander. 
The symbol would indicate a kingdom, less noble than 
that of the lion ; but much more so than that of the 
bear. A kingdom, small in its own proper dimen- 
sions, but rapid in its conquests ; and springing on its 
victims ere they are aware. In all these respects, it 
strikingly represents the kingdom of which the " Ma- 
cedonian madman" was the founder. 

It is the symbol of swiftness. " Their horses are 
swifter than leopards." Hab. i. 8. And Alexander, 
at the head of his legions, moved forward with a 
speed which excited the wonder of the nations. "He 
was impetuous, and fierce, in his warlike expeditions, 
as a panther after his prey ; and came on his enemies 
with that speed, as if he flew with a double pair of 
wings." {Prideaux s Connection.) But no one animal 
could suffice to represent this king ; the number, ex- 



58 



ALEXANDER — CONQUESTS OF. 



tent and rapidity of his conquests. These had never, 
before, been equalled. And so, we have — not the 
leopard only, but — the leopard with four wings, as 
his representative. At the age of twenty, he com- 
menced his conquests. At thirty-two, the world had 
submitted to his yoke. Thrones were his toys. 
Armies and nations his play-things. But they satisfied 
not this spoiled child of power. He looked round for 
some new object of desire. And when his path of 
conquest seemed closed before him, he gave himself 
up to the most unbridled dissipation. 

The leopard is a spotted animal. And Macedonians, 
Syrians, Greeks, Jews, Egyptians, Medes and Per- 
sians, with their various languages and customs, were 
incorporated into his dominions. 

And now, when this great empire is thus raised up, 
to whom shall it be bequeathed? Who shall ascend 
Alexander's throne? Who wield his sceptre? To 
whom shall his dominion pass? The question was 
asked of the hero, on his dying bed. " To the most 
worthy" was his reply. Leaving no successor, it was 
not long before his empire was divided between his 
four generals. Macedon and Greece became the part 
of Cassander. Syria, of Seleucus. Thrace and Bi- 
thynia, of Lysimachus ; and Egypt, of Ptolemy. The 
mighty Colossus was broken into four parts. 

And was this a thing of chance ? Did it just hap- 
pen to be so ? No. Nothing does. " The beast, also, 
had four heads" says the prophet. And the king- 
dom, that had been so great and terrible under Alex- 
ander, received its "four heads" shortly after his 
death. The fact of this division could not have been, 



DIVISION OF HIS KINGDOM. 



59 



in any other way, so well set forth. The beast was 
one. And the kingdom was still one; although its 
power was administered from four points. How won- 
drously does God reign over the minds of men, even 
when they are least conscious of his power? 

And the fact of this fourfold division is set forth in 
other places. "The great horn" of the he-goat — 
Alexander — "was broken; and for it came up four 
notable ones toward the four winds of heaven." Dan. 
viii. 8. And again; "His kingdom shall be broken, 
and shall be divided toward the four winds of heaven; 
and not to his 'posterity'" (xi. 4.) And the fact was 
even so. Strangers succeeded to the power which he 
had wielded. And, of "his posterity," none mounted 
to his throne. To "others, beside those," the pro- 
phetic word assigned it. And "others beside those" 
have, from that day, ruled over the fragments of his 
once mighty empire." 

"And dominion was given to it" (verse 6.) It was 
not the result of Alexander's greatness, that he built up 
this kingdom. There was One above him, who gave 
him all. "He giveth it to whomsoever he will" And 
kings reign, and conquerors boast of victories which 
their genius and their power accomplished. And what 
means it all? They are but tenants at will of Him 
whose delegated power they wield, whose instruments 
they are — and yet, whose possessions they so often 
pollute with their fellows' blood. Beneath every 
throne ; lying back of every victory ; the strength of 
every sceptre ; is the secret purpose of the Almighty 
to make all things subserve His will, and carry for- 
ward His designs. They have what power His will 



60 



PRACTICAL LESSONS. 



permits. They exercise it as long as His designs 
allow. And beyond this they cannot go. 

a. Sow strikingly the history of the ivorld confirms 
the testimony of the Word of G-od. That Word de- 
clares, that, until the God of Heaven shall set up 
his kingdom ; there shall be four universal kingdoms 
upon earth — and no more. In these two strongly- 
marked, prophetic visions, that truth is affirmed and 
re-affirmed. And, according to human calculation, it 
would seem to have been, then, a most unlikely truth. 
The chances, as men speak of such things, appear 
to have been all against it. The probability would 
seem to be, that some mighty king, some great con- 
queror, would arise and defeat it. No man, at that 
time, could have conceived of such a thing as true. 
Human wisdom would then have counted on the re- 
occurrence of what had already been. Four times, in 
the history of the world, this dream of universal 
dominion has been realized. Shall it be hut four ? 
In all future time, shall not another erect a throne, 
to be what these, in their day, had been? 

No. u By Me kings reign." And when God re- 
fuses the grant of power, in vain may earthly poten- 
tates seek to attain it. The sceptre shall break in 
their hands. The substance shall beoome a shadow. 
No hand can grasp it. Somehow it has come to pass, 
that, whenever made, the effort has been defeated. 
There have been but four universal monarchies. 

Time after time the attempt has been made. Time 
after time have the foundations of mighty empires 
been laid, and the pillars of powerful thrones set up. 
But what has been the result? The foundations have 



NO GOVERNMENT PERMANENT. 



61 



been rent asunder; and the thrones have tumbled 
down; and the reins of government have been torn 
from the hands that were stretched out after universal 
sway ! Up to this time, what is all history but a com- 
ment on the prophetic w r ords, "I will overturn, over- 
turn, overturn it ; and it shall be no more, until He 
come ivhose right it is. And I will give it him." The 
history of the kings of the earth, is but a succession of 
overturnings. And now, the judgment of men of 
thought regards the establishment of such a kingdom 
as a thing out of the question. Political reasons ; visi- 
ble instruments; secondary causes; exist, which are 
numerous enough, and strong enough, to place it be- 
yond the bounds of possibility. The shadow returns 
not again, by natural causes, on the dial-plate of time. 
The day for such a government has long since passed. 
You can no more restore the old monarchies than you 
can build again the monasteries of the olden time ; or 
renew the institutions of the Middle Ages! And, 
whatever political reasons men may assign for this ; I 
beg you to observe, that, long before their existence, 
the fact itself was set forth on the pages of the Word 
of G-od! 

The great problem of what human governments can 
do for the elevation of our race, is almost worked out. 
The result has been everywhere the same. In its last 
form it is now in progress in our own land. And 
here it has been under the surroundings of the most 
favourable influences. Separated, by geographical 
position, from the nations of the old world; in a land 
of almost unequalled resources ; in the full light of all 
the teachings of the past ; peopled by the noblest race ; 

6 



62 



NO GOVERNMENT PERMANENT. 



and blest with the hallowed influences of true religion ; 
while education, science, and the arts walk side by 
side through all our borders ; surely, here, and under 
these circumstances, we may expect to see all of 
enduring good that human governments can bestow. 
And what do we see? A great nation, indeed. A 
nation of mighty power and resources. But who can 
say, A nation that promises to be an exception to 
those of the past ? Who can say, A government that 
bids fair to be permanent ? Who will venture to affirm 
that there are not now, in operation, causes mighty 
enough to pull down the strong pillars on which its 
fabric rests ? The time has not yet come. 

The truth is — and it must force itself on every 
thoughtful reader of history — that no government 
will be permanent. Change, overthrow, destruction, 
awaits them all. And whatever may be the pathway 
over which they march onward to this end, the Word 
of God has infallibly pointed it out as the goal to 
which they all tend. 

b. We also learn from this subject , the scriptural 
vietv of God's mercy to his Church. Did you ever 
pause, in meditation, on Ps. cxxxvi? I would com- 
mend it to your careful examination. It is an invo- 
cation to praise the Lord, "for his mercy endureth for 
ever" For this He planned the heavens. For this 
He stretched out the earth. For this He made the 
sun, and moon, and stars. And therefore we should 
praise Him. But the Psalmist continues: "0 give 
thanks unto the Lord — to Him which smote great 
kings — for his mercy endureth for ever. And slew 
famous kings; for his mercy endureth for ever" 



god's enduring mercy. 



63 



(verses 17, 18.) How was that a proof of his mercy? 
How did that become a ground of thanksgiving? 
Clearly thus: God had a Church to build up. Its 
safety was the salvation of the world; the blessing of 
all orders of sinless intelligences ; and the full display 
of the character and glory of God. The enemies of 
that Church sought, in their madness, to overthrow 
it. Their destruction, therefore, was a work of mercy 
to all beside. Its overthrow would be the grave of 
the world's hopes. Its preservation, God's richest 
blessing to His creatures. In Israel's line, the 
Saviour was to come. In that Saviour, "the whole 
family, in heaven and in earth," was to be blessed. 
God's truth was pledged for this. And His judg- 
ments upon those who sought to overturn it, were a 
part of His covenanted mercy. And this shall " en- 
dure for ever" — the endless theme of every creature's 
song. 

It is a most impressive thought. And in no other 
way could the importance of an interest in that cove- 
nant be so well set forth. God watches over it with 
sleepless care. The procession of earth's greatest 
events is moved, and guided, and controlled for this. 
He only, therefore, is wise — he only is safe, who has 
a part in the provisions of that covenant. Of all 
beside, the end is, "they shall be rooted out at the 
last." And all the blessings of that covenant — peace 
and pardon here, and endless glory in the world to 
come — God offers them to you to-day. 

"Believe, and take the promised rest. 
Obey , and be for ever blest." 



LECTURE IV. 



After this, I saw in the night visions and behold a fourth beast, 
dreadful and terrible, and strong exceedingly ; and it had great 
iron teeth : it devoured and brake in pieces, and stamped the 
residue with the feet of it: and it was diverse from all the beasts 
that were before it: and it had ten horns. — Dan. vii. 7. 

It is to be borne in mind, that Daniel saw what he de- 
scribes. One after another, these beasts arose. Each 
acted the part assigned it ; and took on the changes 
here described. It was not. I mean, merely an ideal 
conception. It was an absolute vision. As figures, in 
a panoramic view, these three beasts arose. And 
after them, he saw i% a fourth beast, dreadful and ter- 
rible and strong exceedingly." 

The description of this beast is very striking. 
And, you observe, that whereas each of the three 
preceding kingdoms had its own specific symbol; this 
beast is a nameless one. Its qualities are described. 
It was, " dreadful and terrible and strong exceed- 
ingly." 

Its powers of destruction are pointed out. "It had 
great iron teeth;" and "nails of brass/' 

Its actions are foretold. "It devoured and brake 
in pieces, and stamped the residue with the feet of it." 



THE FOURTH KINGDOM. 



65 



But no name is given to it. No fitting symbol could 
be furnished, for this mighty power, from among the 
wild beasts of the forest. 

Now, the question arises, What kingdom is here 
symbolized? And, in answering it, we have to meet 
these requisitions of the prophetic word. " The fourth 
beast shall be the fourth kingdom upon earth, which 
shall be diverse from all kingdoms, and shall devour 
the whole earth, and shall tread it down and break it 
in pieces. 

" And the ten horns out of this kingdom are ten kings 
that shall arise: and another shall arise after them: 
and he shall be diverse from the first, and he shall sub- 
due three kings :" (ver. 28-4.) In other words, we must 
find a kingdom which is the fourth kingdom upon 
earth;" i. e., the fourth universal kingdom. 

A kingdom, which was greater and mightier and 
more terrible than any which came up before it. 
Whose powers of destruction were fitly symbolized by 
a beast with great iron teeth, and nails of brass. A 
kingdom, that acted a corresponding part among the 
nations of the earth. Greater than the Babylonian 
Lion; the Medo-Persian Bear; and the Graeco-Mace- 
donian Leopard; inasmuch as it was to break them in 
pieces, and succeed to their dominion. 

A kingdom, which was "diverse" from all other king- 
doms. It must also, give rise to ten other kingdoms, 
which are to exist together; even as the ten horns 
did on the head of the symbolic beast. It must, fur- 
thermore, give rise to another kingdom — symbolized 
by the eleventh, or "little horn' — which must, also, 
be " diverse" from the first ten kingdoms; and before 

6* 



66 



DESCRIPTION OF. 



which, three of the ten are to he plucked up by the 
roots. 

Finally. It must be a kingdom, which — in that of 
the little horn, as well as in the first ten — shall con- 
tinue until the judgment of the Great Day; when " the 
beast shall be slain, and his body destroyed and given 
to the devouring flame." 

Now, of these prophetic marks, all are accom- 
plished, save the last. In their light, then, we must 
point out the kingdom symbolized. Of course, you 
all anticipate its name? It is the Roman Empire. 
In none other, can it even be pretended that these 
marks are fulfilled. 

It was "the fourth kingdom upon earth." The 
mighty empire, founded by Alexander, was swallowed 
up by it. New territories were added to its dominion; 
until the "government of the whole earth" became its 
favourite title. 

It was " dreadful and terrible and strong exceeding- 
ly" Was there ever a nation to which these terms so 
appropriately applied? Hardihood; fortitude; stern- 
ness ; force — were not these the qualities in which the 
people gloried most? And how "dreadful and terri- 
ble," in its subsequent dealings, this nation became; 
its history, written for centuries in blood, (as was that 
of no other nation upon earth,) too terribly attests ! 

"It devoured and brake in pieces, and stamped the 
residue with the feet of it " And what is Roman his- 
tory, but a record of bloody and destructive wars upon 
other States? Of its cruelty and oppressiveness 
wherever its power was felt? It was not merely that 
it fought for dominion. Its lust of destruction rioted 



DESCRIPTION — CONTINUED. 



67 



in bloodshed, and it "brake in pieces," even without 
gain to itself. 

It was " diverse from all the beasts that were before 
it" It was to be so in many respects. And so it has 
proved. It is so in the length of time it has continued. 
It was founded in the year 746 B. C. And it is still a 
power among the nations of the earth; i. e., it has 
been so for two thousand six hundred years. What 
other kingdom, in active intercourse with other na- 
tions, can compare with it in this respect? 

It is "diverse" too, in the character it has worn. For 
nearly eleven hundred years it was Pagan ; then, for 
a season, it was Christian; and now, for more than 
twelve hundred years, it has been a Papal power. 
And then, it has been "diverse from all kingdoms," in 
the nature of its government. It has passed through 
every form of administration. It was a kingdom — a 
republic — an empire. Now, in this connection, it is 
to be remarked, that St. John saw a vision of this 
same beast. He says : "And I stood upon the sands of 
the sea, and saw a beast rise up out of the sea, having 
seven heads and ten horns, and upon his horns, ten 
crowns, and upon his heads, the name of blasphemy. 

"And the beast which I saw was like unto a leop- 
ard, and his feet were as the feet of a bear, and his 
mouth as the mouth of a lion." Rev. xiii. 1, 2. How 
very expressive ! Daniel saw three beasts rise before 
it. Then came the fourth. And this same beast— 
in a new form of development — John saw. It took 
the distinguishing feature of each of the three pre- 
ceding beasts. The body of the leopard, the feet of the 
bear, and the mouth of the lion, all conspired to make 



68 



TEN-HORNED BEAST. 



this beast "dreadful and terrible and strong exceed- 
ingly." There never has been but one kingdom of 
which this was true. Of only one can it be averred, 
that it succeeded to the dominions of the Babylonian 
Lion, the Medo-Persian Bear, and the Macedonian 
Leopard, — having, besides these, its own peculiar terri- 
tory in the sovereignty of the ten kingdoms of the 
West. And then, the Roman Empire " resembled no 
state of society known among men. It displayed, in 
its character and proceedings, the vigour and courage 
of the Babylonians, the various policy and cunning of 
the Greeks, and the unchanging firmness of the Medefl 
and Persians. "(Paxton.) And then, too, it had seven 
heads and ten horns. 

Now, in Rev. xvii. we have an ecclesiastical power, 
represented by a woman riding on this beast. Of this 
I shall have to speak hereafter. I, therefore, refer to 
it here only to identify the beast with that which 
Daniel saw. In Rev. xvii. 18, we are told: "And 
the woman, which thou sawest, is that great city 
which reigneth over the kings of the earth." Now, 
every school-boy knows what great city ruled over the 
kings of the earth in St. John's time. It is as much 
a simple question of fact as the other question, What 
is the capital city of these L^nited States? There 
was no other city than Rome that did this. Rome, 
then, is symbolized by the beast of the prophet, as 
well as by that of the apostle. But we are further 
told, "The seven heads are seven mountains, on which 
the woman sitteth. And there are seven kings; five 
are fallen, and one is, and the other is not, yet come," 
etc. (vs. 9, 10.) Now, " scpti-collis urbs" — the seven- 



THE SEVEN-HEADED BEAST, 



69 



hilled city — was a favourite term among the Latin 
poets and other authors,* when speaking of Rome. 
And we all know how, in our day, it has passed into 
a proverbial expression. It continually re-appears in 
references to the great city. Thus Byron says : 

4 4 The Goth, the Christian, time, war, flood and fire, 
Have dealt upon the seven-Mlled city's pride." 

But then, if this were all, there would be slight 
need of the caution in the ninth verse. "And here is 
the mind which hath wisdom. The seven heads are," 
etc. It surely would not require much wisdom to 
number the seven hills on which the city was built, 
and where the woman sitteth. They, therefore, have 
a further meaning. Literally, it is "The seven heads 
are seven mountains, on which the woman sitteth. 
And they are seven kings." In other words, they are 
symbol-hills — i. e., symbols of the seven kinds of rulers 
who administered the government. The mountains or 
hills were surrounded by " waters." And these, we 
are expressly told, u are peoples, and multitudes, and 
nations, and tongues." The spectacle, therefore, 
which John saw, symbolized the " ancient rulers of 
the empire as well as its kings, in its last form;" and 
also the subjects over which it ruled. And in this, 
its clear, symbolic sense, the fact is undoubtedly as 
the apostle states it. When the English law says, 

* Thus Horace: 

" Duo quibus septem placuere colles." 

Thus Ovid: 

" Sed quae de septem totum circumspicit orberti, 
Montibus, imperii Pvomse Dettmque locus." 
"I appeal," says Tertullian, "to the citizens of Rome; the 
populace that dwell on the seven hills." — Apol., 35. 



70 



THE SEVEN HEADS. 



"The king never dies," it simply means that, while a 
State lasts, the kingly power never departs from it. 
Its form may change. But the supreme power always 
remains. It still exists, whatever hand may wield it. 
And so, when Charles I. was beheaded, and Cromwell 
assumed the reins of government ; that maxim was 
still true. The kingly power remained, though no 
king ruled then in England. 

So it is here. There were to be seven forms of 
kingly power. Five had then passed. One was; and 
the other had not yet come. Now, history* tells us 
that they were, 1st. Kings; 2d. Consuls; 3d. Dicta- 
tors; 4th. Decemvirs; and 5th. Military Tribunes. 
The government was imperial when John lived. And 
so, the angel said, "one is" And the other was yet 
to come. This, most probably, was " the false, Chris- 
tian Imperial, commencing with Constantine, in the 
year 312, and falling at the subversion of the Western 
Empire in 476." (Lord, in loc.) And the ten horns, 
which had not then arisen, were the ten kingdoms 
which were to appear when the beast arose out of the 
abyss of waters. They were to exercise their power 
with the beast. And so they have ever done. And 
so, in the ten toes of the image ; and the ten horns of 
the beast of the Apocalypse ; we have the same truth 
that is revealed in this vision of Daniel. 

Returning, then, to the points in which this king- 

* See Livy, lib. vi., c. 1, and Tacitus, AnnaL, lib. i., cap. L 
Bellarmine, also, a distinguished Roman Catholic writer, thus 
enumerates these changes: 1. Kings; 2 Consuls; 3. Decemvirs ; 
4. Dictators; 5. Military Tribunes, with Consular power; 6. Empe- 
rors, (Pool's Synojj. in loc.) 



POINTS OF DIVERSITY. 



71 



dom was to* be "diverse from all kingdoms we find 
that it was to be so in the forms of its government. 
What other nation ever passed through so many? 
Seven forms of administration of the supreme power! 
And the seventh is to re-appear in a new phase ; thus 
making it the eighth. With what emphatic meaning 
could it be said to "be diverse from all kingdoms?" 

And it was so, too, in the greatness and extent of 
its dominion. Take an ancient map of Europe. Ex- 
amine its territories. Recount the nations that owned 
its sway ; and confess it was well termed the govern- 
ment of the whole earth. 

And then it was to give rise to ten other kingdoms. 
We had this division referred to in the toes of the 
image. And in both visions they are called for, as 
arising out of the same power. They were to be 
separate kingdoms ; but only separate as are the toes 
of a man's feet, or the horns of the beast's head; 
i. e., growing out of one and the same body. I press 
this remark upon you as a certain guard against the 
false interpretations which are sought to be given to 
this passage. You will find many more than ten king- 
doms in Europe. But that matters not. We are only 
concerned to find ten, which were formed out of, which 
grew up on, the territories of Daniel's fourth beast; 
i. e., of the Roman empire. Now, of these kingdoms I 
shall have to speak, when the kingdom of the "little 
horn" claims our attention. I therefore only refer 
to them now, to ask, Of what other kingdom could 
this ten-fold division be affirmed? You know, we all 
know, that in this respect the Roman empire was 
"diverse from all other kingdoms." But, it was 



72 



ROME. 



diverse, also, in giving rise to the kingdom of the little 
horn. Among the ten horns of the beast, " another 
little horn" arose. The kingdom which it symbolized 
was to be diverse from all the others ; and before it, 
three of the first ten were to be plucked up by the 
roots. All this will shortly come before us ; and there- 
fore I press it not now. 

Now, brethren, these are the points of diversity. 
Some of them you may find in many other nations. 
But all of them you will find nowhere but in one. 
And when you have found them, there cannot be a 
shadow of a doubt that you have the kingdom symbo- 
lized in this vision. The meeting of all these charac- 
teristics in one kingdom, becomes an infallible proof 
that that is the one pointed out. History lays down 
her testimony at its feet. And a feeling of awe 
comes over us as we gaze. We behold a power whose 
distinctive traits are strongly drawn; whose acts are 
vividly portrayed; and for whom a fearful end is 
reserved. We behold it, century after century, uncon- 
sciously taking to itself every item of the proof by 
which it was to be known ; and calling upon the world 
to witness its identity! Look at it in the light of 
these collected characteristics; and say if it is not 
impossible to find a kingdom which combines them 
all, outside of that of Rome? 

Rome, then, is the kingdom of the fourth beast; 
" dreadful and terrible and strong exceedingly. " Its 
power circled the earth. There was no escape from 
its grasp. u Remember '," said Cicero, to the exiled 
Marcellus, " wherever you are, you are equally within 
the "power of the conqueror." It was the fourth uni- 



THE FOURTH BEAST 



73 



yersal kingdom. It succeeded to the dominions of 
the three that had gone before it. It supplied in his- 
tory the terrible combination of powers and characte- 
ristics which the prophet enumerated. It gave rise to 
ten separate kingdoms, which still exist. And in the 
midst of these another little kingdom arose, diverse 
from the other ten ; and before which, three of the 
ten were plucked up by the roots; i. e., never to be 
restored. I suppose we must all agree that all this 
occurred in the history of Rome. And that that, and no 
other kingdom, is the one pointed out by the prophet. 

I desire, brethren, to have this truth clearly before 
you. You may not rest in the conclusion that it is 
probably so. There is no such neutral ground for you 
to take. No middle course for you to adopt. This 
proposition is absolutely true, or wholly false. Of 
some one kingdom all these statements are true. The 
angel meant but one. He described but one. And 
history records their fulfilment in but one. There 
cannot be two fourth universal empires. And that 
which fulfilled this condition must also be of greater 
power than the three which went before it; must be 
diverse from all other kingdoms ; must be broken into 
ten separate kingdoms ; and out of these another little 
kingdom, an ecclesiastical kingdom, cruel and perse- 
cuting, and " drunk with the blood of saints," was to 
arise. I submit to you, brethren, it is difficult to find 
a conclusion to which you can more safely come in 
reference to any subject; and about which you may 
rest with more absolute confidence than this: i.e., 
Rome is the kingdom symbolized by Daniel's fourth 
beast. 



74 



PRACTICAL LESSONS. 



The great results, to which this will lead us, remain 
for future examination. 

We learn from all this, God's ceaseless regard for 
His Church. It is not kings and conquerors ; the 
marshalling of armies, and the building up and the 
pulling down of thrones; that are great things in 
His sight. When His eye foresaw, and His Spirit 
announced, the rise and fall of empires ; the contests 
of monarchs and leaders, and the great results that 
were to flow therefrom ; it was not these things that 
attracted His regard. As one by one the nations of 
the earth appeared, acted their part and passed away, 
there was nothing in this ; though like a grand pano- 
ramic view, it was all clearly displayed before Him ; 
there was nothing in all this to commend it to His 
care. Not for themselves would the splendour of the 
Babylonian; nor the sterner courage of the Medo- 
Persian ; nor the wondrous achievements of the Mace- 
donian ; nor the wider renown of the Roman monarchy 
ever have had a place on the pages of His Word, 
or existence in point of fact. Tlve History of His 
Church, in its various manifestations, was to be con- 
nected with them. And therefore, they are pointed 
out. With each one of them the history of that 
Church is interlinked. And in all the changes that 
came over them, its connection was made distinctly to 
appear. Sometimes they were the shield of power 
which God held over it. Sometimes, the rod with 
which He chastened it; alivays the instrument with 
which its progress was to be connected. And, in some 
of its most momentous and striking forms, that con- 
nection will yet be made to appear. Take the volume 



god's care of his church. 



75 



of History, and say what is permanent therein save 
that which this connection has made so ? And that 
which of all nations has set the impress of its influence 
in deepest lines on the mind of our race; and survived 
the greatest convulsions ; and lasted for the longest 
time, but for which a future overthrow is distinctly 
reserved ; that is the one which of all others has had 
the longest and most intimate connection with that 
Church. Nothing is great apart from this. Nothing 
is little which its preservation requires. Of it, God 
says: "I, the Lord, do keep it. I will ivater it every 
moment; lest any hurt it, I will keep it night and 
day." Isa. xxvii. 3. And no man has read History 
aright until he reads it in the light of this promise. 

" Behold,'' says the prophet, "I have created the 
waster to destroy." Why, then, how absolutely they 
are subject unto Him! And so the declaration con- 
tinues: "No weapon that is formed against thee shall 
prosper." Isa. liv. 16, 17. How necessarily this con- 
clusion follows. God creates "the waster" for his 
work. Will He permit him to use his power against 
His own designs? Shall the instrument which He 
has formed be permitted to turn its edge against His 
own ransomed Church ? "No, it shall not! " says the 
book of God. "No, it has not!" responds the book 
of History. 

I know of course, that those words were spoken of 
God's literal Israel. And in them their complete ful- 
filment will yet be attained. But then, as a portion 
of the Gentile Church; which is only a graft on "the 
good olive tree;" ive, too, may claim this promise for 
ourselves. And so claiming them, I ask you, breth- 



76 



god's care of his church. 



ren, can you point out the weapon which has been 
formed against His Church and prospered ? Unnum- 
bered times have weapons been formed against it. 
Unnumbered times have they been raised against it. 
But, when have they prospered? The battle-axe of 
earth's mightiest powers has been wielded against it. 
But the stroke has been turned aside; or power given 
to resist ; or the sinews of the arm that dealt it have 
been palsied in the moment of the blow. Never have 
they prospered! History, like a battle-field after 
some great contest, is strown all over with the 
broken relics of designs formed, and weapons fash- 
ioned against the Church of Christ. There they lie. 
Broken, dishonoured, cast out ! Only preserved in the 
memory of man as eloquent witnesses for the truth of 
the word of God. 

• Do the interests of His Church require it ? God 
will sway the heart of Pharaoh's daughter to His will 
by the mute eloquence of the tear-drop on the cheek 
of the infant Moses. Do they require it? Con- 
querors shall be turned aside from their purpose of 
vengeance ; by an impulse they can neither resist nor 
explain. Let one instance suffice. Alexander had 
just completed his victory over Tyre. He burned 
the city to the ground. He destroyed the inhabitants 
in cold blood, and then marched against Jerusalem. 
His purpose was, to mete out to it a like destruction. 
The report of his crucified two thousand Tyrian prison- 
ers went before him. The people trembled. They felt 
exposed to his power. They fasted. They prayed. 
And as the maddened conqueror approached, the High 
Priest, in his gorgeous robes, followed by a long train 



CONCLUSION. 



77 



of priests and people in white, went forth to meet him. 
It seemed as if they were marching on to certain 
destruction. Alexander draws near. But now what 
means he? He bows down before the High Priest 
and reverently salutes him, adding, that he did so 
because of the God whose Priest he was. He then 
enters the city ; gives them toleration in their religion, 
and sets them free from tribute every seventh year. 
His assigned work was not yet done. And, until then, 
he must protect the people of God with the power 
which the God of the people gave into his hands. 
Verily, He "maketh the wrath of man to praise Him ; 
and the remainder thereof He will restrain! " 

Well, brethren, this Church of the Living God — 
founded in the councils of eternity — kept by His 
power — ransomed by His blood — oh ! have you a part 
therein ? 

You may have all else. But, if you have not this, 
you are miserably poor. You read over the conquests 
of the great ones of earth; and as you tell the 
story of Cyrus and Alexander, and the world's mighti- 
est heroes, a still small voice is sounding in your ears, 
M What will it profit a man if he gain the whole world, 
and lose his own soul ? Or what shall a man give in 
exchange for his soulV 



7# 



LECTURE V. 



I considered the horns, and, behold, there came up among them 
another little horn, "before whom there were three of the first 
horns plucked up by the roots: and, behold, in this horn were 
eyes like the eyes of man, and a mouth speaking great things. n 
Dan. Tii. 8. 

In considering the kingdom of the little horn, it is 
important to remember the manner of its appearance. 
The prophet was contemplating the fourth beast. Its 
ten horns especially struck his attention. He was pon- 
'dering their meaning. "I considered/' or, " I teas 
considering," "the horns: and behold there came up 
among them," etc. And in explaining this portion of 
the vision, the angel said: "And the ten horns out of 
this kingdom are ten kings that shall arise; and 
another shall arise after them ; and he shall be diverse 
from the first, and he shall subdue three kings." 
(Verse 24.) 

Now, you will mark the point, and note the historic 
fact which it requires — "Shall arise after them." 
The ten horns arise first. Then it appears. And the 
historical reading of the symbol is. that the ten king- 
doms appear first. Subsequently; in their midst: the 
kingdom of the little horn arises. And to pursue any 
other order than this, will be to neglect one of the 



FALSE INTERPRETATIONS. 



79 



plainest and most important requisitions of the pro- 
phecy. 

You may, perhaps, deem this a point of small im- 
portance. You quite mistake it, if you do. And I 
press it upon you because it furnishes a ready and 
resistless answer to the many false interpretations of 
this part of the vision. Volumes have been written to 
show, for example, that this symbol points out Antio- 
chus Epiphanes, a cruel persecutor of the J ews ; and 
that, consequently, this vision was long since fulfilled. 
Well, brethren, on what does this statement rest ? "What 
are the facts of the case ? Simply this ; that Antiochus 
died 164 B.C.: i. e., upwards of six hundred years be- 
fore the ten kingdoms ivere formed! And yet we are 
gravely asked to believe that he was the power pointed 
out by the little horn. And long treatises are written 
to prove that he was so ; directly in the face of the 
declaration that it arose after the ten kingdoms had 
appeared ! What is the use of commenting on pro- 
phecy at all, if we are thus to over-ride its plainest 
statements ? 

And now, say you, What then is the kingdom here 
pointed out ? The answer is, The requisitions of the 
prophecy must guide us. It is to be: 

A kingdom which shall arise among and after the 
ten kingdoms; which shall be diverse from all the ten; 
which shall subdue three kings; which shall speak 
great swelling words against the Most High: which 
which shall wear out the saints of the Most Hio-li ; 
shall think to change times and laws; into whose 
hands, the saints shall "be given for a time, times and 
the dividing of time;" and which shall continue until 



80 



KINGDOM POINTED OUT. 



"the Son of Man shall come in the clouds of heaven" 
to set up his kingdom. 

NoWj these are the requisitions. 'With the volume 
of History open before us, we must find a kingdom 
which combines them in itself; a kingdom into whose 
history they enter as plain and acknowledged facts. 
Can we do this ? 

Beyond doubt, I suppose we can. Never did the 
sunbeam trace on the Daguerrean plate, a likeness 
more lifelike and exact, than that which the Spirit 
draws here, of that persecuting power which, assum- 
ing the name of the Church of Christ, was to wear 
out the saints of the Most High. And that power is 
the Papal Supremacy '. 

All of these requisitions, you observe, are fulfilled, 
save two. Besides these, they are all historic facts. 
These two, which are prophetic facts, are : 

a. The full time of its continuance; and 

b. The last great persecution, with the blood of 
which it shall be drunk. It is, therefore, a power 
which, thus guided, we may find to-day on the stage 
of action; and of which we may with absolute cer- 
tainty say, " This is the kingdom pointed out!'' 

1. It was to arise among and after the ten kingdoms. 
It will be remembered that the fourth kingdom, seen 
in the vision of Nebuchadnezzar, was symbolized by 
the two legs of iron, standing on feet, part of iron 
and part of clay. This, of course, represents its two 
divisions — the Eastern and "Western empires — into 
which it was formed. And the figure is a striking 
one. As the image stood up on its two legs; so this 
kingdom stood up on its two great divisions. The 



THE TEN KINGDOMS. 



81 



Western empire, answering to the head and horns of 
Daniel's fourth beast, came to an end about A. D. 
476; and was divided into ten kingdoms. And if jou 
ask. why these kingdoms are to be sought for in the 
Western empire alone? The answer is easily given. 
The Eastern empire, of which Constantinople was the 
metropolis, was built up on the ruins of the Graeco- 
Maceclonian empire. In other words, it was part of 
the body of Daniel's third beast. And when it came 
under the sway of the Romans, and the empire of the 
West had fallen; it still remained the sixth, or impe- 
rial head of the beast. Xow, it is impossible for it to 
be one of the heads, and at the same time, one of the 
horns, of the same beast. Clearly, therefore, we are 
compelled to look for the ten kingdoms as the rem 
nants of the empire of the West. These kingdoms, 
then — I adopt the list given by Machiavelli; because, 
as a Roman Catholic historian, there can be here no 
exceptions taken to his authority — are as follows : The 
Ostrogoths in Moesia, now Bulgaria and Servia ; the 
Visigoths in Pannonia, now part of Hungary; the 
Sueves and Alans in G-asgoine and Spain; the Tan- 
dais in Africa; the Franks in France; the Burgun- 
dians in Burgundy, now Switzerland and Alsace; the 
Heruli and Turingi in Italy ; the Saxons and Angles 
in Britain; the Huns in Hungary ; and the Lombards, 
at first on the Danube, and afterwards in Italy. 

Now, among these, the kingdom of the little horn 
was to arise. And among these it did appear. It 
was "little" at first; i. e., "little" in comparison with 
surrounding kingdoms. But you observe, it is the 
visible development of which the prophet speaks. It 



82 



THE FOURTH KINGDOM. 



grew from imperceptible beginning?: until, it became 
a recognized power, on the head of the beast. At 
first it was a spiritual power. It exercised spirit- 
ual jurisdiction. This, according to Sir L Newton, 
commenced about A. D., 379, when the right of appeal 
in all doubtful cases, concerning Western bishoprics, 
was given to the Church of Rome. From this, it still 
continued to grow; until, though still little in visible 
power, it became a great spiritual sovereignty towards 
the beginning of the seventh century. Thus, the 
little horn arose among, and after the ten kingdoms, 
into which the empire of the West was divided. 

2. It was to be diverse from the other kingdoms. 
The kingdom of the fourth beast was to be diverse 
from the three preceding kingdoms. And this was to 
be so from it as well as from all the others. And it was 
clearly so, 

a. In the manner of its rise. The first ten king- 
doms, as well as those of the four beasts, all arose in 
times of tumult and war. Tempests and commotions 
ushered them into being. They were rocked in the 
cradle of storms. They were early baptized in blood. 
But not so with this. It arose gradually out of the 
midst of the other kingdoms. No tempest heaved it 
into being. No sword opened its way among hostile 
nations. Its origin was eminently peaceful. For a 
time, indeed, the prophet did not observe it. The 
other horns filled his vision and engaged his thoughts. 
At length it attained size and form enough to arrest 
his attention. But all this, you observe, points to a 
gradual and peaceable origin. 

And so the two-horned beast which John saw (Rev. 



DESCRIPTION OF. 



83 



xiii. 11,) and which clearly symbolizes the same king- 
dom : i.e., the Papal supremacy, or the hierarchy of the 
Romish Church, within the Papal dominions, arose 
" out of the earth." In other words, it sprang up, 
peaceably, out of its own native population; and not 
tumultuously, out of foreign nations, as the ten king- 
doms had done. Its two horns — i. e., its twofold 
forms of chief power or rule — were like a lamb's, 
seemingly for ornament and defence ; not like those of 
a wild beast, for conquest and destruction. But "it 
spake as a dragon:" i. e., its exercise of power was 
relentlesss, cruel, insatiable. It was diverse, too, 

b. In its character. The ten kingdoms were tem- 
poral sovereignties. It was a spiritual one. And 
when the three horns fell before it, the diversity only 
increased. There was then seen, for the first time 
among human governments, a power that was temporal 
as well as spiritual: ecclesiastical as well as civil. 

Its ecclesiastical character is clearly pointed out. 
It had "eyes like the eyes of a man, and a mouth 
speaking very great things" (Verse 20.) Of this, 
Sir Isaac Newton says : " By its eyes, it was a seer ; 
and by its mouth, speaking great things, and changing 
times and laws, it was a prophet. A seer — episcopos — 
is a bishop, in the literal sense of the word. And 
this church claims the universal bishopric." And 
then, too, how clearly its " eyes, like the eyes of a 
man," point out that never-sleeping, far-reaching 
sagacity of the Church of Rome, which omitted no 
opportunity to serve its own interests, and crush or 
deceive its foes. There was nothing like this in the 



84 



DESCRIPTION CONTINUED. 



symbols of the other kingdoms. And therefore there 
was nothing like it in their history. 

And then, too, it was diverse from the others in this 
respect. No other government ever persecuted its own 
people — worshipping the same gods — for minor differ- 
ences of religious belief. Who ever heard of a wor- 
shipper of Jupiter, or Mars, or Bacchus, or any other 
heathen deity persecuting, with the dungeon, the fire, 
and the sword, those who bowed to the same idols 
with themselves ? But here is a government, calling 
itself Christian, persecuting with implacable vengeance 
all others who bear the Christian name, and yet reject 
the dogmas of the Church of Rome ! And so it was 
diverse from the others in all its characteristics. 

3. It was to subdue three kings. You will bear in 
mind that it did not become a horn by doing so. It 
was the little horn before it subdued three kings. In 
other words, that horn symbolizes a spiritual and eccle- 
siastical kingdom, which, by this subjugation of three 
kings, became, as well, a temporal power. The kingdom 
of the little horn did not begin with temporal domi- 
nion. Nor will it come to an end, though that domi- 
nion is taken away. It is essentially, from beginning 
to end, a spiritual power. 

The subduing of these three kings is very strikingly 
put. At first the prophet did not notice the little 
horn. The ten wholly occupied his attention. It was 
not observed among them. Afterwards he saw it. And 
then " three of the first horns ivere 'plucked up before 
it " Mark the point in the angel's interpretation: 
" Before whom there were three of the first horns 
plucked up by the roots." (Ver. 8.) They had ob- 



THE THREE KINGDOMS. 



85 



structed the prophet's view of it. They stood before 
it. And, in point of fact, they hindered its growth. 
They stood in its way. They were, therefore, up- 
rooted before its expanding power. 

Geographically, then, these three kingdoms must 
be so located as to hide that of the little horn from 
view ; and prevent its temporal growth. 

They must, also, be of the first ten. The language 
is express. " Before whom there were three of the 
first horns plucked up by the roots." We must, there- 
fore, look for them among the first ten kingdoms of 
the Western empire. 

We have, then, you observe, two requisitions, which 
will, very effectually, close the door against a mis- 
taken selection: 

a. The kingdoms pointed out must be three of the 
first ten; and 

b. They must also be so geographically located as to 
stand before the kingdom of the little horn. 

Now, what kingdoms fulfilled these requisitions? 
All must be rejected, save those which make answer 
to these demands. 

It was about A. D. 476 that Odoacer, king of the 
Heruli, was proclaimed king of Italy. By this act, 
he manifestly stood before the little horn. It, as a 
mere ecclesiastical power, would be — like the little 
horn, behind the larger one, on the head of the beast 
— lost to the view. A king ; a foreign king ; wielding 
his sceptre over the entire State, would clearly inter- 
fere with the growth of Papal supremacy in a province 
of the State. He must, therefore, be rooted up. 
And how was this done ? The words of Gibbon sup- 



86 



THEODORIC, THE OSTROGOTH, ETC. 



ply an answer: "After a reign of fourteen years, Odoa- 
ocr was oppressed by the superior genius of Theodoric, 
king of the Ostrogoths." "From the Alps to the 
extremity of Calabria, Theodoric reigned by right 
of conquest, .... and he was accepted as the 
deliverer of Rome, by the Senate and people." 
(Vol. iii. 519, and iv. 11.) Thus the first horn; the 
kingdom of the Heruli, or of Odoacer; was plucked 
up. And the second immediately took its place. It 
was, therefore, to the Roman Pontiff, only a change 
of masters. First, it was Odoacer. Next, Theodoric. 
The kingdom of the one was plucked up by the other. 
But this other stood in the way of the little horn, as 
really as the first had done. He, too, therefore, must 
be removed. The kingdom of the Ostrogoths was 
attacked by Belisarius, who gained possession of the 
city. And, "after sixty years' servitude, it was 
delivered from the yoke of the barbarians." The 
conquest, however, was not entire. It was afterwards 
completed by Narses; who, with his auxiliaries, the 
Lombards, finished the overthrow of the kingdom of 
the Ostrogoths. And thus, the second horn was 
plucked up. 

Alboin, king of the Lombards, next conceived the 
design of conquering Italy, for himself; as the Eunuch, 
Narses, had done for Justinian, the Emperor of the 
East. In the language of Gibbon': "Terror preceded 
his march. He found, everywhere, or he left a dreary 

solitude but, from the Trentine hills to the 

gates of Ravenna and Rome; the inland regions of 
Italy became, without a battle or a siege, the lasting 
patrimony of the Lombards." (Vol. iv. 395-6.) This 



PATRIMONY OF ST. PETER. 



87 



was the third horn. Like the two preceding it, this 
also stood up before and obstructed the growth of the 
little horn. And this also was plucked up, But this 
was not done, until Charlemagne ; following the exam- 
ple of his father, Pepin, and at the request of the 
Pope; undertook his cause. He led a large army 
into Italy. He then completely destroyed the king- 
dom of the Lombards, and gave a considerable part of 
their domains to the Roman Pontiff. This took place 
A. D. 774. And thus, his temporal power was firmly 
established. 

The three horns were thus plucked up before him, 
and room given for his rapid subsequent growth. The 
patrimony of St. Peter \ as his temporal domain is 
called, was thus established. And to this day, the 
Pontiff wears his tiara, or three-pointed cap ; as if in 
commemoration of the three-fold overthrow, out of 
which his temporal dominions were formed. 

Let us confess, brethren, that there is something 
wonderfully striking in this minute and marked carry- 
ing out of the prophetic declarations of the word of 
God. In each case, the plucking up was done by the 
direct aid and counsel of the Bishop of Rome. He it 
was, who "shut the gates of the imperial city against 
the defeated Odoacer; rejoiced in his fall; and wel- 
comed the Goths, as deliverers. It was the same 
bishop who invited and encouraged Belisarius to 
subvert the Gothic kingdom. And finally, it was the 
bishop of Rome who used all the arts of subtle policy, 
and brought forth all the devices of profane invention, 
to effect the downfall of the Lombards." [Rev. J. T. 
Birks.) And the result of the whole was to make him 



88 GREAT WORDS AGAINST THE MOST HIGH. 



a temporal, as well as a spiritual and ecclesiastical 
sovereign. 

4. He was to speak great words against the Most 
High. Now, it would be but a mere transcribing of 
the records of history, to show how this was fulfilled. 
But, the names, "His Holiness;" " Our Lord Grod, 
the Pope;" "Another Gfod on Earth;" "King of 
Kings and Lord of Lords;" " The Lion of the tribe 
of Judah, the promised Saviour;" clearly indicate 
what great words he spoke against the Most High. 
And these, and other titles equally blasphemous, have 
all been, from time to time, conferred upon him and 
worn by him. And their right use, in this application, 
is covered and defended by the claim to infallibility 
in judgment. 

" Moreover," said Pope Boniface VIII., " we declare, 
assert, define and pronounce, that to be subject to the 
Roman Pontiff, is, to every human creature^ altogether 
necessary to salvation" (Extravag. L viii. 1.) "All 
power in heaven and in earth" said Lord Anthony 
Pucci, in the Fifth Lateran Council, "is given unto 
thee; in you is fulfilled the prophetic saying, All kings 
of the earth shall worship him and all nations serve 
him." 

There is no claim too lofty for him to assert for 
himself. His words challenge, for themselves, the 
reverence due to those of God. He is exalted over 
all. He is in the place of God. No laws, therefore, 
may bind him. On the contrary, all laws derive their 
authority from his will. Blind, unquestioning obedi- 
ence to him is the only way of salvation. And then, 
too, this kingdom of the little horn has anathematized, 



FURTHER CHARACTERISTICS. 



89 



with the bitterest curses, all who have opposed its 
claims. It has made the pardon of sins, a matter of 
bargain and sale. For a price, it has offered, in 
advance, absolution from the most enormous crimes. 
It has laid kingdoms under its interdict. It has 
trodden on the neck of prostrate kings. It has 
absolved subjects from their allegiance to their right- 
ful rulers. It has been marked, everywhere, with "a 
look more stout than his fellows ;" claiming the domin- 
ion of the whole earth, and dividing its empire at his 
will. And then, 

5. It zvas to ivear out the saints of the Most Sigh. 
You will not expect me to enter into details on this 
point. The heart sickens at the records of the perse- 
cutions of the saints by Pagan Rome. History enu- 
merates ten persecutions of them in the first three 
centuries. Not less than three millions of Christians 
suffered death during their progress. But, dyed as 
she is, with the best blood of the Christian Church, 
Pagan Rome whitens into purity, compared with the 
enormities of Papal Rome. " Every hill of the papal 
world has streamed with innocent Christian blood. 
Every valley drunk up the crimson tide. Every city, 
town or village strewn with the expectants of the 
better resurrection. Every mountain, glen and cave, 
has witnessed the disciples' slaughter." (Osivald.) 
Fitly, indeed, does St. John represent her, as "drunk 
with the blood of saints !" While, all through the his- 
tory of the little horn, it is described, as " making 
war with the saints, and prevailing against them:" 
(verse 21.) 

6. It was to think to change times and laws, etc. 

8* 



90 



CHANGING TIMES AND LAWS. 



And very striking is the comment which history offers 
on this trait of its character. What law of God or 
man has been held sacred by it ; when the enforcement 
of that law interfered with its designs ? The plain 
and undisguised declaration of the decretals is, that 
" The sacred authority and royal power of the Pontiffs 
govern the riders of this world." 

" Emperors ought to obey, not to rule over, the Pon- 
tiffs. (Grregory VII., xcvi. c. 10, 11.) 

"It is evidently shown that the Pontiff can neither 
be bound nor loosed by the secular power ; of whom, 
it is certain, as we said long before, that by the pious 
prince Constantine, he ivas styled Grod. And it is 
manifest, that Grod cannot be judged by man.''' {Nicho- 
las, the Pope, to the Emperor, xl. 7.) 

God has ordained, that " marriage is honourable in 
all." But the language of Papacy is: "We entirely 
interdict priests, deacons, sub-deacons and monks from 
contracting marriages ; we decide, also, that according 
to the sacred canons, the marriages contracted by per- 
sons of this kind be dissolved, and the persons brought 
to do penance." (Caliztus II., xxxvii. 8.) It has 
annulled the second commandment, by keeping it 
from the people ; and refusing it a place in the cate- 
chisms of general instruction. It shuts up the book 
of God from the people. It forbids its laity to rea- 
son on the doctrines of the Gospel. It takes the cup 
from them; though our Lord expressly commanded, 
"Drink ye all of it." It sanctions the invocation of 
saints and angels; against the clearest and most 
express words of Scripture. And, back of all its 
enactments, there lies the haughty claim: "It is 



FURTHER INSTANCES. 



91 



not permitted, either to think or to speak differently 
from the Roman Church." (Damasus the Pope, xxiv. 
1. 15.) 

" If any one shall presume to dispute the dogmas, 
commands, interdicts, sanctions or decrees, whole- 
somely published by the head of the Apostolic See, 
let him be accursed." {Nicholas, the Pope, in the 
Roman Council, xxiv. 2. 28.) 

Thus, the "laivs 1 are changed. And the "times" 
of the word of God are the subjects of attempts 
equally high-handed and blasphemous. The richest 
promises of the glory of the times when Messiah's 
kingdom shall be fully set up, are claimed as predic- 
tions of the power and splendour of the Papacy. The 
brightest jewels in the Redeemer's crown are sought 
to be placed in its diadem. And the times, when "all 
nations shall serve Him," are transferred to the pe- 
riod of its reign. 

The two remaining characteristics, i. e., 7 and 8, are 
fit subjects for future reference. They run forward 
until the end : and are, now, only in part fulfilled. 
I, therefore, pass them by. 

And now, brethren, this subject teaches us : 

Sow onder fully the teachings of the word of Grod 
commend themselves to our attention. How infallible 
its utterances are. 

To serve its end, prophecy must be so announced 
as to yield its sense to a diligent seeker after truth; 
and yet, wholly to hide it from the careless and super- 
ficial observer. Greater clearness would furnish an 
argument against it, in one of two ways. It would 
either enable the persons pointed out, to defeat its 



92 



PRACTICAL LESSONS, 



announcements: or allow us to say, "The prophecy 
supplies the fact. And willing instruments avail 
themselves of it." 

Each one must be left to work out his own purpose ; 
display his own character ; and perform his own plea- 
sure. If as the result of this, we have a full and perfect 
and minute fulfilment of the prophecy ; it teaches us, 

a. How infallibly certain are the purposes of Grocl; 
and 

b. How entire is mans responsibility for all he docs. 
There is no escape from these conclusions. The 

actors on whom we have looked, had no thought 
further from their minds, than that of fulfilling the 
prophetic word. To do their pleasure; to work out 
their own plans ; was all they meant. But in doing 
this, God used them for carrying out the recorded 
declarations of His word. They stand before us in 
their own true light. While, through them, we see how 
infallible is every utterance of His truth. History, 
with its thousand tongues proclaims the faithfulness of 
His word. We read it in the rise of kings ; the con- 
sultations of cabinets; the shock of armies. It speaks 
to us from the grave of buried nations. And, as the 
spectres of the past sweep by, they tell us, " Verily, 
He is a Grod that judgeth in the earth" He has let 
none of "His words fall to the ground!'' 

Nor will He. To the slightest utterance of that 
word, He has linked all His power. It were easier for 
the pillared firmament to fail ; than for one syllable 
to come to nought. How absolute, then, is the safety 
of the believer in Jesus. The shield of Omnipotence 
is before him. "The everlasting arms" are around 



CONTINUED. 



93 



him. In sickness and in health, in life and in death, 
in time and in eternity, God, his own covenant God, 
is with him. And "he shall never perish." "I know 
that it shall be well with them that fear God!" 

And then, how startling is the thought to those w T ho 
are out of Christ. In the kingdoms on which we have 
been gazing, you may learn how inevitable is the 
destruction of every power, that exalts itself against 
Him. How certain the overthrow of those who reject 
His grace! One after another, they appeared and 
passed away. Each continued its appointed time. 
Each did its appointed work; and came to its ap- 
pointed end. And from the same word there comes 
forth the declaration, "The end of the ungodly is, to 
be rooted out at the last!" But then, 

b. Sow entire islpiaris responsibility for all he does. 
The kings and the priests and the conquerors, on whom 
we have been gazing, found in themselves the impulses 
which moved them. They thought of nothing but 
their own ends. They sought to serve nothing but 
their own ambition. The blood which they shed ; the 
crimes which they committed — they alone are answer- 
able for. You may not plead an iron decree, compel- 
ling them to these acts. It was not to fulfil prophecy 
that Odoacer proclaimed himself king of Italy; or 
that Theodoric overthrew Odoacer; or Alboin over- 
turned the kingdom of the Ostrogoths. What 'knew 
they about the kingdom of the little horn? It was to 
secure, each one, his own ambitious ends. This, with 
them, was the beginning and the end of the power 
which moved them. If their actions went beyond this 
and served other purposes, which they knew not of ; 



94 



CONCLUSION. 



the moral character of their acts still belongs to them. 
They alone are reponsible. They were free to act in 
a given line. And, therefore, they were free to refuse 
to act. They did act. And the character of the act 
is their own. It was for no desire to maintain the 
truth of prophecy, that the Roman pontiff circled his 
brow with the sublimest names of Deity. It was no 
resistless decree of the Almighty that drove him on 
to ply the rack, and the dungeon, and the sword, and 
the stake, against "the people of the saints of the 
Most High." He was free in all this. He chose all 
this, as the means of strengthening his own power. 
He alone, therefore, is responsible. And so it is with 
us all, in all we do. 

It is a solemn thought. Our own distinguished fel- 
low-countryman, Daniel Webster, was asked, "What 
is your most important thought?" And what, think 
you, was his reply? Was it some great principle of 
international, or constitutional law? Was it some 
great truth that lay at the foundation of his country's 
prosperity? It was nothing of the kind. "My most 
important thought," he gravely answered, "is that of 
my responsibility to G-odl" 

And well might he so term it. What other thought 
can compare with it? Responsibility to God! How, 
like an atmosphere, it surrounds us ! We cannot get 
from beneath it. It attaches to us from thought and 
word and deed. It walks with us through life. It 
lies down with us in the grave. It will rise with lis in 
the morning of the resurrection. It will abide with 
us through eternity. Men and brethren! Are we 
living in view of it ? 



LECTURE VI. 



And they shall be given into his hand until a time and times and 
the dividing of time. — Dan. vii. 25, (last clause.) 

We have considered all the marks, by which the king- 
dom of the little horn was to be known. And now, 
we come to the question of its duration. "We have 
seen how it is to be identified. And now, we have to 
see how long it is to exist. 

And this, you will observe, is not a question as to its 
temporal power. It was not that, you will remember, 
which made it the kingdom of the little horn. It was 
so, before that temporal power was received. And it 
will continue so, though that power were, all, taken 
away. The question of its duration, refers to it as a 
spiritual kingdom alone. 

And I feel, brethren, that we are approaching a 
a great theme. What has been revealed, it is our 
duty and our privilege to know. Of what has been con- 
cealed, we must be content to remain in ignorance ; 
until that day, when, we " shall know even as we are 
known," We must not strive to draw back the 
curtain. We shall do so, only to our confusion and 
wrong. 

But the neglect of what is written, on the one hand ; 



96 



TIME ; TIMES AND A HALF. 



and assuming to know more than what is written, on the 
other ; is, equally, to be avoided. In this spirit, then, 
i. e., simply desiring to know what God has thought 
best to reveal ; to stand on this solid rock of His truth ; 
let us approach the subject before us. In reference to 
this, and every other portion of revealed truth, I could 
desire for you, brethren, no more blessed lot, than for 
each of you, to adopt the Psalmist's language: 

4 4 Humble as a little child, 

Weaned from its mother's breast; 
By no subtleties beguiled, 
On thy faithful word I rest." 

The duration of this kingdom was to be "for a time, 
times, and the dividing of time." What, now are we 
to understand by this? Can we, from data, so appar- 
ently obscure, deduce any satisfactory result? 

We have this same phrase in three places. It first 
occurs in our text. Next, in Dan. xii. 7; where it 
is rendered "a time, times, and a half." And last, in 
Rev. xii. 14, where the words are, "a time, times, and 
half a time." And in each of these cases, it is used 
in direct connection, with the end of the present order 
of things, and the setting up of the kingdom of Heaven. 
It is, therefore, a phrase of great importance. Let 
us strive, then, exactly to ascertain its meaning. 

We have the same word, in Dan. xi. 13, where it 
is rendered, "after certain years;" or, as the margin 
has it, "at the end of times, even years." A time, 
then is a year. "A time and times and the dividing 
— or half — of time," is three years and a half. But, 
what are we to understand by this ? 



DAY PUT FOR A YEAR. 



97 



In prophetic style, a day is put for a year. For 
this, there is the most express and positive proof. 

You remember the case of the spies, sent out by 
Moses, to search the promised land? God said of 
them: "After the number of the days, in which ye 
searched the land, even forty days, each day for a year, 
ye shall bear your iniquities, even forty years.' ' 
Numb. xiv. 34. And the fact was even so. For forty 
years they wandered up and down in the wilderness ; 
until they were consumed. 

So, in the case of Ezekiel. To prefigure the time 
through which Israel was to pass, from her first defec- 
tion from the worship of the true God, to the subver- 
sion of the kingdom, by the Assyrians; the prophet 
was commanded to lie on his left side for three hun- 
dred and ninety days. The language is, "For I have 
laid upon thee the years of their iniquity, according to 
the number of the days, three hundred and ninety days, 
so shalt thou bear the iniquity of the house of Israel. 
And when thou hast accomplished them, lie again 
on thy right side, and thou shalt bear the iniquity of 
the house of Judah forty days. I have appointed 
thee each day for a year." Ezek. iv. 5, 6. Now, this 
would give three hundred and ninety years for Israel 
and forty years for Judah. If, then, you count back 
from the subversion of the kingdom by Nebuzaradan, 
B. C. 584, to the establishment of idolatry by Jero- 
boam, 1 Kings xii. 33, B. C. 974, you have exactly 
three hundred and ninety years. And so, if you count 
back, from the same final catastrophe, to the reforma- 
tion of Josiah, B. C. 624, the number of years is 
forty. A day is put for a year. And very fitly is 

9 



98 



PROPRIETY OF. 



this done. A day, which is the period of the earth's 

revolution on its axis, is, with great propriety, taken 
as the representative of the larger period of a year; 
or the revolution of the earth round the sun. On a 
principle akin to this, geographers construct our maps; 
making an inch, or part of an inch, represent miles, 
or hundreds of miles. And so, this mode of speech 
grew to be common among the Jews. Did one say to 
another, In three tveeJcs ivill be the Jubilee ? he would 
be understood as saying, that that feast was twenty- 
one years distant. And from them it spread to other 
people. Thus, a certain Greek wrote to his friend, 
"On this day, I am just eleven weeks old." Now, 
this was simply saying, in other words, that, on that 
day, he completed his seventy-seventh year. No con- 
fusion followed this mode of speech. No difficulty 
occurred in understanding it. But, it is in the pro- 
phetic books of Scripture it finds its fitting place. 

Can we still further verify this point? Can it be 
fortified by still stronger proof? Can it be made 
unassailable by candid argument ? Beyond doubt, 
I think it can. You remember Daniel's prophecy 
of seventy weeks? The language is, " Seventy weeks 
are determined, upon thy people and upon thy holy 
city, to finish the transgression, and to make an 
end of sins, and to make reconciliation for iniquity, 
and to bring in everlasting righteousness, and to seal 
up the vision and prophecy, and to anoint the Most 
Holy." Dan. ix. 24. Seventy weeks; i. e., proph 
weeks: are four hundred and ninety years. But four 
hundred and ninety years from what time? When 
must we begin to count them? From what point 



SEVENTY WEEKS. 



99 



do they commence running? The answer is precise: 
"Know, therefore, and understand, that from the 
going forth of the commandment to restore and to 
build Jerusalem, unto the Messiah the Prince, etc." 
(verse 25.) The point is definitely fixed. It is "the 
going forth of the commandment ;" i. e., the issuing 
of the decree to restore and to build Jerusalem. From 
that time until "Messiah should be cut off, but not for 
Himself," there should be four hundred and ninety 
years. It is, therefore, a mere question of chronology. 

After a minute and extended astronomical calcu- 
lation, William Cunninghame, in his work entitled, 
"The Certain Truth, the Science and the Authority of 
Scripture Chronology," in his own expressive phrase, 
"pins it down;" i. e., the issuing of the decree; to 
the seventh year of Artaxerxes Longimanus. This 
was B. C. 458, or, more minutely, "Friday, the 7th 
of April, 0. S., or 1st of April, N. S.," of that year. 
"Now," he says; computing four hundred and ninety 
years reduced to weeks and days and hours from this 
date; "it comes out upon Friday the 1st of April, 
N. S., or 3d, 0. S., of the year 33, at thirty-two min- 
utes past eight in the morning; the very hour ivhen our 
Lord was affixed to the cross. If, moreover, we carry 
the computation to the end of the week of days, or 
seven hours twenty minutes further, it terminates at 4 
o'clock in the afternoon; the very hour when the dead 
body of our Lord was, probably, committed to the 
tomb of Joseph of Arimathea." P. 117, 118. 

It is difficult to conceive of a. demonstration more 
perfect than that. The prophetic cycles move for- 
ward with the same minute exactness that character- 
izes the motions of the heavenly bodies. Nay, they 



100 



PROOF OF THE PERIOD. 



are determined and measured by them. M He hath 
appointed the moon for seasons." Its changes, in the 
heavens, are fixed ; that they may testify to the abso- 
lute certainty of the epochs of the book of God. The 
calculations of eclipses; the re-appearance of comets; 
and the revolutions of worlds; are no more certain 
than the periods of the prophetic word. And so, in 
the sublime language of the Psalmist, we may say: 
"For ever, 0 Lord, Thy word is settled in heaven. 
Thy faithfulness is unto all generations : Thou hast 
established the earth, and it abideth. They continue 
this day, according to Thy word; for all are Thy ser- 
vants." Ps. cxix. 89-91. 

I submit, then, brethren, that the proof is exact, as 
proof can well be. We have first, the illustration of 
the principle. Then, the express assertion of it, in 
reference to the periods of prophecy. And, last, we 
have the proof of a great fact, foretold and accom- 
plished in precise accordance with it. 

A time, then, stands for a year. "A time, and 
times, and the dividing of time," is three years and 
a half. And this is the limit which the prophetic word 
draws around the existence of the kingdom of the 
little horn. Through this period it will continue. Up 
to the end of it, it will last. Beyond that, it cannot 
go. The hand that has drawn a limit to the ocean 
wave, and said, "Thus far shalt thou come, and no 
farther;" has traced its boundary on the shores of 
time, and said, "Here shall the end be!" When that 
boundary is reached, " The judgment shall sit ; and 
they shall take away his dominion, to consume and 
destroy it to the end." (Verse 26.) The ten king- 
doms, in the midst of which it arose, shall turn their 



DURATION. 



101 



power against it. "They shall make her desolate 
and naked," etc, Rev. xvii. 16, 17. Hitherto they 
have given their power to uphold and fortify that of 
the little horn. At this moment it is thus upheld. 
French bayonets are the props of the Papal throne. 
Austrian power is the right arm on which it leans. 
And so it will be, " until the words of Grod shall be 
fulfilled." And, then, that power will be taken away; 
and the kingdom come to its appointed end. And the 
indications of the approach of this season are growing 
more and more distinct. Who would be surprised, at 
any moment, to hear of the withdrawal of the French 
troops; and the abandonment of the Papacy to the 
wrath of the masses, whom it has so long oppressed? 
Already, u they hate the whore." Already, the 
work of making her desolate and naked, and eating 
her flesh, and burning her with fire — i. e., of despoil- 
ing the Papacy of its wealth, and power, and splen- 
dour; of confiscating its property, the wealth of its 
ecclesiastics, its monasteries, and its churches; and 
stripping it of all, that once made it a great power 
among the nations — already this work is in progress ; 
and the consummation of it is rapidly drawing near. 

What, now, is the exact period of its duration ? 

The Jewish year consisted of twelve months of thirty 
days each. Three and a half prophetic years, then, 
would be twelve hundred and sixty days ; i. e., twelve 
hundred and sixty years. This is to be the duration 
of the little horn. 

Now, this period occurs several times. In St. 
John's vision of the seven-headed beast — which is the 
fourth beast of Daniel — " power was given unto him 

9* 



102 



VARIOUS STATEMENTS OF. 



to continue forty and two months." Rev. xiii. 5. But 
forty-two months are precisely three years and a half. 

Again. The same apostle describes the Church 
under the figure of the woman giving birth to the 
Man- Child, which the dragon sought to destroy. Of 
her he says, that she should be in the wilderness, "a 
thousand, ttvo hundred and three-score days" Rev. 
xii. 6. But this is, exactly, the same period as forty- 
two months, or three years and a half. And, in the 
fourteenth verse, we have the expression changed to 
" a time, and times, and half a time ;" precisely the 
formula of our text. 

Under the symbol of two witnesses, the same apostle 
states the period, through which the Church shall be 
called upon to testify against the corruptions of the 
Papal power. His language is: "And I will give 
power to my two witnesses, and they shall prophesy a 
thousand two hundred and three-score days." In the 
preceding verse, "forty and two months" are assigned 
as the same period. Rev. xi. 2, 3. 

Now, there is something very impressive in this 
repetition of the same truth, in this three-fold variety 
of expression. Something which challenges our atten- 
tion, in this locking and interlocking of proof. Some- 
thing which testifies that there must be great point 
and significancy attached to this period. 

But all this avails not, unless we are able to assign 
the date at which this period was to begin. If we 
fail to point out the time when, to use a legal phrase, 
it commenced running ; we shall be in no degree wiser 
than if these two visions formed no part of the scheme 
of revelation. But, the argument from probability is, 



POINT OF BEGINNING. 



103 



that, so much having been revealed, quite enough has 
been made known, to lead us to a very high degree of 
certainty in our conclusions concerning it. 

In the seventy weeks of Daniel the starting point 
is expressly stated. We have, then, but to count 
forward from that time, four hundred and ninety years. 
If Messiah is not then cut off; the prophecy concern- 
ing Him fails. But exactly at the day and hour 
appointed, He hangs on the cross ; and the external 
proof is complete. 

Now, if the starting point in the prophecy before 
us, were named; of course there would be no trouble 
whatever in the mater. It would be a mere calcula- 
tion from a given elate. But this is not done. The 
time, at which the statute begins to run, is not given. 
Are we, then, left wholly in the dark? No. The 
period of the beginning is not named. But the dura- 
tion of the kingdom pointed out, is given. Its end is 
clearly announced. And, the act by which its character 
is to be fully known, is described. From this point it 
was to continue "a time, and times, and the dividing of 
time;" or forty-two months; or twelve hundred and 
sixty days. Will not this give us a great degree of 
certainty? Can we, then, name this act? Can we 
turn back the pages of the book of history to a cer- 
tain time; and say, " Here is the point, from which our 
computation is to be made?" 

I think we can. I suppose that every step of this 
great argument can be so accurately determined, as 
to leave small room for an intelligent doubt. 

The kingdom of the little horn is the Papacy. 
What then, is the period in which this power set itself 



104 



PROBABLE TIME. 



up? I mean, not when it began to do so; but when 
its distinctive character was beyond doubt, attained. 
When was it fully developed as a spiritual and eccle- 
siastical sovereignty? Or, in other words, By what 
act were the saints given into its hands? For, from 
that, it is to continue "a time, and times, and the 
dividing of time." 

Of course history must guide us here. From it 
alone can our answer be taken. Thus far we have 
often been called on to admire the wonderful accuracy 
with which it has supplied its comments on the word 
of God. Recurring to it again, we find, that the most 
decided act; and about which a great unanimity of 
sentiment seems to exist ; took place about A. D. 606. 
It was, at this time, that Pope Boniface III. was de- 
clared Universal Bis! top — supreme head of the Church 
universal — by the emperor Phocas.* I beg you to ob- 
serve, that it is not the temporal power of the Papacy; 
after which we are inquiring. It is the full develop- 
ment of his ecclesiastical dominion. This was attained 
about the time and by the act aforesaid. The Papacy 

* In his recent work on " The Coming and Reign of Christ" Mr. 
Lord rejects this event; as one which does not offer the true point 
of the beginning of the twelve hundred and sixty days. Exactly 
to point it out is, I suppose, more than any one can do. And yet 
the difference is very slight. He himself believes it to be some- 
where between A. D. 597 and 626. But 4 ' its most probable date," 
he adds, "was A. D. 602." 

Undoubtedly the real epoch lies near that time. And while I am 
unable to surrender my belief in the period assigned above; I re- 
gret that even this slight difference should exist. And my regret 
is all the more sincere; because, in truth, Mr. Lord possesses the 
elements of an able, clear, and discriminating writer on prophecy, 
in a very remarkable degree. 



REASONS FOR. 



105 



stood forth, then, in the distinctly defined outlines of 
its real character. 

By this act the saints were given into his hand. In 
other words, the Power was then pointed out by 
name, which from that time ivas to exercise, dominion 
over them. It is not required, by the text, that he 
should then begin to exercise that dominion. His 
possession of it, is all that is needed. Surely the 
exercise of power is something quite distinct from its 
possession. And when the text speaks of the saints, 
as given into the hands of the kingdom of the little 
horn; we satisfy all its requirements by showing the 
time from which this surrender took ploee. A man is 
the owner of an estate, not from the time he enters 
on its possession ; but from the time he receives the 
title-deeds. And so we may appropriate this phrase, 
and say, that the title-deeds of this power over the 
saints, were visibly conferred in the act named. And 
the point of fact is, that from that time the claim of 
the Sovereign Pontiff over the churches has never 
once been lowered or abandoned. That supreme and 
absolute authority over them, of right belongs to him; 
is not this the claim alike of popes and cardinals, 
and bishops and priests and people ? How this has 
been enforced, when his temporal power sufficed; all 
the world knows. The history is written everywhere 
in blood. And to-day the Papal claim over the 
churches, is no whit less arrogant — his power to decree, 
in matters of conscience, no less haughty and impera- 
tive — than it was when he could enforce his decrees, 
with the fire and the rack and the sword. The exer- 
cise or enforcing of the power, is one thing. The 



106 



CONFIRMATION OF. 



possession of it, is another, and quite a different one. 
And it is the possession of it which the text requires. 
It began with a definite act. It will continue a pre- 
scribed time. It will end at a given period. 

Other dates have been named ; but this seems to 
come nearest to the demands of the text. It is forti- 
fied, too, by a very noticeable incident. In 1701, in a 
Discourse on the Rise and Fall of Anti-Christ : the 
Rev. R. Fleming declared, that, assuming A. D. 606 
as the time of the rise of the Papacy, the fifth vial 
would be poured out upon it in A. D. 1848. "But 
yet," he adds, " we are not to imagine that this vial 
will totally destroy the Papacy; though it will 
exceedingly weaken it." 

Now, all the world knows what took place at that 
time. What tumultuous risings of the masses ! What 
pulling down of thrones ; foul with the corruptions of 
ages ! What storms — what convulsions — in the poli- 
tical world ! And how the reigning Pope, Pius IX., 
was compelled to flee, in the disguise of the livery of 
his Bavarian Minister! All this is history. And 
does it not offer a strong proof of the correctness of 
the period named ; as the beginning of the twelve 
hundred and sixty days ? Admit that that discourse 
abounds in errors. It would be strange if it did not. 
I have no defence to make, of them. But this assump- 
tion of the year 606 — What shall ive say of it f Is it 
merely a coincidence ? Suppose the events of 1848 
had occurred earlier, or later ; or had not occurred at 
all? How would you, then, have regarded Mr. Flem- 
ing's announcement ? As an unqualified mistake — 
w T ould you not ? And, is it fair ; is it reasonable — in 



END OF THE 1260 YEARS. 



107 



the absence of any principle leading to that conclu- 
sion — to treat it as merely a coincidence — a thing of 
chance — now ? To me it seems much more than that. 
And, for one, I see not how to reply to the declara- 
tion, that A. D. 606 may be fairly selected as the be- 
ginning of the twelve hundred and sixty days. 

Well, brethren, starting from this point : "the time 
and times and dividing of time ;" the forty-two months ; 
or the twelve hundred and sixty clays : ivill come to an 
end in A. D. 1866. 

I beg that I may be distinctly understood. I do 
not mean that, at the end of that period — i. e., in 
1866 — the second advent of our Lord will take place. 
It will not. Another period, made up of the thirty 
and forty-five years of Dan. xii. 11, 12, is then to 
intervene. In this, the complete restoration of the 
Jews; the judgment of the living; and the conversion 
of the nations ; will most probably take place. But 
what I do mean is, that if the period named is the true 
one, the twelve hundred and sixty days will come to 
an end in the year aforesaid. The kingdom of the 
little horn will have reached its assigned limit. " The 
judgment shall sit" upon it ; to "consume and destroy 
it to the end." In a modified form, it will still subsist. 
Christ has reserved its final overthrow for Himself. 
But, from the end of the twelve hundred and sixty days 
until the scroll of prophecy shall be completely unrolled, 
there will be a season of trials and tumults ; of wars and 
persecutions ; unheard of in all the former periods of 
this world's blood-stained history! This will be the 
hour of final darkness; before the glorious rising of 
the Sun of Righteousness, in His unclouded splendour ! 



108 



TIMES OF FIERY TRIAL. 



We are now in the lull of the elements, before the 
bursting forth of the storm. 0! mistake it not for 
the dawn of that peaceful state, which, some suppose, 
is to go on, widening and brightening, into the Millen- 
nial day ! Never was a greater mistake. Just ahead 
of us are times, not of peace, but of fiery trial, and 
abounding iniquity. Far into those times, the terms 
of our natural lives may lead many of us. And 
blessed is he who abideth faithful to the end ! 

Three times, is the circle of the history of the 
Church and of the world traced in the book of God. 
By three different paths, it leads us on to the same 
end. "Seals are opened; trumpets are sounded; 
vials of wrath are poured out. War, famine, pesti- 
lence, persecutions of the saints; earthquakes; judg- 
ments upon natural objects; judgments upon com- 
merce; and judgments on all the sources of moral 
influence by which men are affected." These are 
some of its statements as to the character of the times, 
preceding the coming forth of the King of kings and 
Lord of lords. And of Him it is written, that, "out 
of his mouth goeth a sharp sword, that with it, He 
should smite the nations. And He shall rule them 
with a rod of iron : and He treadeth the wine-press of 
the fierceness and wrath of Almighty God." Rev. 
xix. 15. Thus, up to the very time of his coming^ the 
record calls for trials, and tribulations, and distress; 
instead of that season of peace and prosperity and 
love, which some imagine is about to be inaugurated 
on the earth. 

And thus, this portion of our theme is disposed of. 
How powerfully does it bring home the words, " The 



PRACTICAL LESSONS. 



109 



time is short!" "Short" not only in comparison with 
the eternity to which it leads us. It is always so. 
But " short" in itself ; absolutely short. The things, 
that are written, are hastening to an end. The sands 
of "the times of the Gentiles" are well nigh run out. 
On the chart of prophecy, we may see all its lines, 
tending directly to one point; i. e., the nearness of 
the close of this dispensation. 

Some of you may say, I do not like to hear this 
question discussed. Suppose you do not ? Does that 
affect its truth? Does that steal away its power? 
Does that change the relation in which you stand to 
it? Does that arrest the progress of the times, which 
herald the second coming of Christ ? 

You do not like the subject? And must it there- 
fore be suppressed. Must the minister of Christ 
speak only those truths which the people like to hear ? 
Must he shut his lips and stand mute at his post; 
until popular sentiment gives him leave to speak? 
Never ! 

There is a previous question for him to answer. Is 
it a truth, plainly and clearly taught in the word of 
Giod ? If so, he must, on his allegiance, proclaim it. 
It is at his peril to withhold it. If any man relish it 
not; to him I say, Go, tell your complaints to Him 
who revealed it. It is a question between God and 
your own soul. You must answer it to Him. 

Meanwhile, brethren, there is no truth, whose prac- 
tical bearings are so various and direct, as those which 
flow from this. In the earliest records of the word of 
God it meets us. Was "Enoch, the seventh from 
Adam," to be prepared for his translation ? God 

10 



110 SHORTNESS OF THE TIME. 

revealed to him the glorious truth, "Behold, the Lord 
cometh* icith ten thousands of His saints: to execute 
judgment upon all," etc. Jude. 14. We might have 
thought, it was a truth of small importance for him 
to know. But. when God would fit His servant to be 
''translated, that he should not see death ;' ? it was by 
filling his soul with the elevating and purifying hopes 
that cluster round the " glorious appearing of our 
Saviour Jesus Christ." This single fact. I submit to 
you, speaks volumes in behalf of the influence of this 
truth. And, in every age of the Church, it has been a 
motive of mighty power in developing the strength 
and efficiency of Christian character. It meets us at 
every turn. It enforces every duty. It gives urgency 
to every appeal. It sustains under every trial. It 
blesses every lot. 

" The time is short!" Why, then, how holy we 
should be ! Every day and every hour we are setting 
on ourselves an impress for eterity. 0 ! let that 
impress be one which shall fit us for a higher place in 
the everlasting kingdom. 

" TJie time is short!" How acf/r^ we should be! 
Every passing moment pleads with winning eloquence, 
"Whatsoever thy hand findeth to do, do it with thy 
might." 

" The time is short!" How cheerful we should be I 
The period of our wanderings will soon be over. We 
shall soon gain our Father's house: soon enter, to go 
out no more. In the light of this truth, what trouble 
can greatly distress ? What burden greatly weary"; 

" Hie time is short!" Why. then, how our light 
should shine ! How clearly should men trace in us 



CONCLUSION. 



Ill 



the proofs of what the grace of God can accomplish ! 
It is a mighty work we have to do. Everlasting issues 
hang upon it. There are lofty heights to which we may 
attain in the kingdom of Heaven. There is a crown of 
fadeless glory which we may wear. Let others tread 
those heights with us. Let that crown be bright with 
the jewelry of souls, whom we have been the means of 
turning to righteousness. 

Not at our Saviour's feet would we lay dowu 
Talents that yield us no stars for our crown. 
He gave His life ; that we, sinners, might live: 
What can life yield us that we would not give? 
Take us, dear Saviour ; we are not our own; 
Help us to live for Thy glory alone. 
Thine we are now : and for ever would be ; — 
Help us, 0 help us, to labour for Thee ! 

" The time is short!" How like a trumpet-call this 
truth speaks to us to-day ! Are we ready ? Our 
lamps — are they trimmed and burning ? Some — our 
Lord himself forewarns us — will be found to have 
gone out. Let us be very sure that ours are not of 
that number. Many will deride. The unbelieving 
cry will be heard, " Where is the promise of Sis com- 
ing'?" Men will put away this truth from them. 
They will say, " Peace and safety" — forgetting that 
it is written: " Then, sudden destruction shall come 
upon them, as travail upon a woman with child : and 
they shall not escape!" 



LECTURE VII. 



But the judgment shall sit, and they shall take away his dominion, 
to consume and to destroy it unto the end." — Dan. yii. 26. 

The theme, which these words bring before us, is the 
judgment of the little horn. And that we may have 
the subject distinctly before us, it is important for us 
to remember that it was to continue, as a persecuting 
power, twelve hundred and sixty years ; i. e. for that 
period the saints were to he given into its hands. At 
the end of these twelve hundred and sixty years, the 
judgment is to sit upon it, "to consume and destroy it 
unto the end." 

But this judgment is not its final destruction. We 
must, distinctly, remember this. It is a period of 
wasting away, before its final overthrow. After this 
wasting, and before this overthrow, it is to arise again, 
in a form worse than any it has yet assumed. It is to 
arise "out of the bottomless pit:" i. e., it shall come 
forth, after its temporary overthrow, armed with all 
the power and malice which Satan can devise and 
bestow. It shall again breathe forth slaughter against 
the saints of the Most High; more terrible than any 
it has yet occasioned. And men shall wonder at it ; 
i. e., those " whose names were not written in the book 



LAST FORM OF THE BEAST. 



113 



of life." Rev. xvii. 8. It will be to them a marvel. 
They had not received the testimony of the word of 
God concerning it. They had witnessed its wasting 
and its overthrow. They had supposed that this was 
perfect and entire. They were not, therefore, prepared 
to see it come forth again ; with increased powers of 
destruction. And so, they " shall wonder" when they 
behold it. And well they might. They have no prin- 
ciples on which to account for it. The progress of 
liberal ideas, they had thought, broke its sceptre ; and 
pulled down its throne ; and dug its grave. They had 
not counted the part which the word of Grod assigned 
it. And so, when it re-appears, in its eighth form, 
under the sway of a single king or imperial chief: 
"full of names of blasphemy" — i. e., preeminently 
wicked in its claims and acts ; "scarlet-coloured" — i. e., 
steeped and dyed in blood : men shall wonder at it 
with great wonder. In the midst of the persecution 
and bloodshed, which it will then occasion, its destruc- 
tion will be complete. The Stone out of the moun- 
tain will smite the image ; in connection with which 
it will be working. Christ will appear. For His own 
hand the stroke of judgment is reserved. The power 
that had assumed to sit in His place ; and worn His 
loftiest titles ; and blasphemed His name ; and perse- 
cuted His saints ; is fitly reserved for the destruction 
which He, alone, can visit upon it. 

Of this, the proof is plain. Of this power — this 
Man of Sin — it is expressly written: "Whom the 
Lord shall consume with the Spirit of His mouth; 
and shall destroy with the brightness of His coming;" 
i. e., with the epiphany r , or manifestation of His pre- 

10* 



114 



NAME, BABYLON, 



sence. 2 Thess. ii. 8. And so, in Rev. xix., we read, 
that, when He whose name is the "Word of God," 
"King of kings and Lord of lords," and in whose 
train all the armies which are in Heaven sweep by ; 
when He goeth forth, it is for the destruction of "the 
the beast and the kings of the earth, and their armies, 
gathered together to make war, against Him." (Verse 
19.) And so, in the vision, now before us. The beast 
will not be slain and its body given to the devouring 
flame ; until the Ancient of Days shall come ; and 
execute the predicted judgment upon it. Dan. vii. 
9-11. 

What, then, are we to understand by the judgment 
spoken of in the text? 

Did you ever reflect on the name, given by St. 
John, to the Papal supremacy? It is: "Mystery; 
Babylon the Great, the Mother of Harlots, and Abo- 
minations of the Earth." Rev. xvii. 5. Why, now, 
was this name given? Why it was to be termed 
"Mystery " is plain enough. But, why Babylon? 
Clearly, because of the analogies, or strong points 
of resemblance between them. Babylon was an idola- 
trous nation. And so is this. Was there ever de- 
vised a system of idolatry, so subtle and so cunning? 
From the first, when the Pantheon, the temple of 
all the gods of Pagan Rome, was converted into a 
Christian church; and the statues of Jupiter and 
Venus baptized as Peter and the Virgin Mary; from 
this point all through its history, it has been, and is, 
to-day, a system of idolatrous tvorship.* 

* It may not, perhaps, be generally known, how strong are the 
points of resemblance between the ceremonials of the Romish 



WHY GIVEN. 



115 



Babylon was distinguished for its wealth and power 
and splendour. And beyond all other governments, 
the Papacy has been "abundant in treasure " 

Babylon was a persecuting power. And the spirit- 
ual Babylon has been " drunk with the blood of the 
saints." "By the rivers of Babylon" the captive 
people of God "sat down and wept." And, for long 
ages the Church of God has been a captive to the 
power of her spiritual ante-type. 

A definite period was assigned to ancient Babylon; 
and the precise time and mode of its overthrow pointed 
out. And so, through a fore-appointed period, the 
spiritual Babylon is to exist ; and to come to its end 
in its fore-appointed way. 

Because of the blood, which it delighted to shed, 
Babylon of old was to be visited with wasting and 
destruction. And so of spiritual Babylon, it is writ- 
ten, that she "came in remembrance before God, to 
give unto her the cup of the wine of the fierceness of 
His wrath." Rev. xvi. 19. Retribution shall over- 
Church and those of the Buddhist forms of worship. A traveller 
in Japan writes home as follows: — "Two well-built Buddhist tem- 
ples were prominent in the town. Some of our party, visiting 
these, came back saying they seemed to hare been in a Roman 
Catholic church; the dress of the priests, the images, the altar and 
the services, were so much alike! They thought the priest in- 
tended to pray for them, and bestow his blessing. The resem- 
blance has often struck me; and it seems inevitable, that one ritual 
was copied from the other. The Roman Catholics themselves, 
when they were here, saw and confessed the resemblance. They 
escaped the unpleasant imputation of having borrowed their cere- 
monial from the Pagans; or, at least, attempted to do it, by 
charging the devil with having stolen the Roman Catholic ritual, 
and translated it into Japanese." — Calendar. 



116 



REASONS OF THE NAME. 



take her. According as she hath done; it shall be 
done unto her. 

To denote how utter and irretrievable was to be the 
ruin that should overtake Babylon, the prophet was 
commanded as follows: "And it shall come to pass, 
when thou hast made an end of reading this book, 
that thou shalt bind a stone to it, and cast it into the 
midst of Euphrates : and thou shalt say, Thus shall 
Babylon sink, and shall not rise from the evil that I 
will bring upon her." Jer. li. 63—4. And the fore- 
shadowed doom of mystical Babylon is: "And a 
mighty angel took up a great mill-stone, and cast it 
into the sea, saying, Thus, with violence, shall that 
great city, Babylon, be thrown down, and shall be 
found no more at all." Rev. xviii. 21. And thus, we 
might run out the parallel; and find, in doing so, an 
an answer to the question concerning the judgment 
spoken of in the text. 

AYhen the prescribed period of Babylon's suprem- 
acy was filled; it did not at once come to an end. It 
was captured by Cyrus; as foretold. But, as a tribu- 
tary power, it still existed. Change after change 
swept over it. The sinews of its strength were cut. 
Wasting and desolation brooded over it; until the 
wild beast of the forest howled in its pleasant places, 
and the consuming curse destroved it from the face of 
the earth. 

When Cyrus took the city, it was not by force of 
arms. He did not batter down its mighty walls; nor 
break through its gates of brass. He tried this. But 
for three years he was powerless before it. He could 
make no impression upon it. They laughed him to 



MODE OF ITS CAPTURE, 



117 



scorn. The man and the object of his power were 
face to face. God in His providence had brought 
them together. But he was seeking, in a way not 
appointed, to conquer it. The "sure word of pro- 
phecy" withstood him. In the path pointed out he 
must tread. He knew nothing of it. But when force 
availed not ; another plan was suggested. The river 
Euphrates ran through the city. If he could turn 
the stream into another channel; he might enter 
through its bed. He did so. And, doing so, the city 
became an easy prey. It fell, without a struggle, into 
his hands. And so, when history tells the tale ; the 
fact comes out, that a heathen conqueror, ignorant of 
the prediction, took the city in the precise way that 
the prophet had pointed out; i. e., by turning aside 
and drying the Euphrates ! 

We may look, then, for something of a similar kind 
in the judgment on the spiritual Babylon. And, so 
the mission of the angel of the sixth vial, is, to pour 
it out "on the great river Euphrates: and the water 
thereof was dried up." Rev. xvi. 12. 

But what does this mean? How are we to interpret 
this symbol? Beyond doubt, the allusion is to the 
facts attending the taking of the literal Babylon. 
Something, which corresponds to those facts, shall 
take place in the judgment of the symbolic Babylon. 
As Babylon of old represents the kingdom of the 
little horn, or the Papal Supremacy; so there must 
be something which sustains to it the same relation 
which the literal river did to the literal city. And 
this is to be dried up, as was that river; during the 
judgment of the sixth vial. What, then, is this? 



118 



GENERAL LAW 



And now, in order to answer this question, I must 
ask you to accompany me in what, perhaps, you may 
deem a digression; but what is, indeed, only to pre- 
pare the way for the answer desired. 

TTe are to bear in mind that we are living under 
the seYenth vial, Rev. xvi. 17. Of this, I suppose, 
the proof is very exact and full. But, notwithstand- 
ing this, the sixth is still being poured out. And this 
is no strange thing. 

The mode of God's procedure in the natural world, 
is strikingly similar to that in the spiritual. When 
the seasons follow each other; how do they do it? 
Not suddenly, and in all their power. They send 
their influence into each other. One approaches, as 
the other departs — gradually. So summer follows 
spring ; and autumn succeeds to summer ; and winter, 
hand in hand with autumn, comes on the stage. 

So it is in the spiritual world. One dispensation is 
always introduced before the preceding one disap- 
pears. Judaism did not cease when Christ came; nor 
yet when he was crucified: nor yet when the Spirit 
was poured out. For a time, the old and new dispen- 
sation — Judaism and Christianity — existed together. 
And so with the series of judgments, symbolized by 
the seYen seals, and seYen trumpets, and seven vials. 
TheY have been, and they will be, fulfilled: even as 
latitudes are distributed on the earth's surface. On 
the map, we represent where one degree ends and 
another begins. But, on the earth's surface, we find 
no corresponding lines. Xorth and south are not so 
divided, as that, when you pass from the one to the 
other, you at once feel the difference. They mingle. 



or god's kingdom. 



119 



The influence of the one enters into and pervades the 
other. Each receives — each imparts, something. You 
pass not from the one to the other at a bound. It is 
a thing of progress and degrees. At its beginning, 
each is affected by that which went before it ; and 
sends its influence into that which follows it. And so, 
though we are living under the seventh vial, we are, 
also, receiving the influence of the sixth ; even as the 
kingdom of the little horn will exist for a space, after 
the twelve hundred and sixty years are ended. 

The sixth vial, then, was to be poured out on "the 
great river Euphrates" which was to be dried up. 
Now, what does this mean ? The literal Babylon was 
taken, by the turning aside — i. e., the drying up — of 
the literal river. But what does this symbolize, con- 
cerning the spiritual Babylon? What means "the 
great river Euphrates," when it is spoken of? There 
must be no doubt, as to the answer. We cannot take 
a single step in this argument, without the express 
warrant of the book of God. And that warrant is 
just at hand. 

"And the waters which thou sawest, where the 
whore sitteth, are peoples and multitudes and nations 
and tongues" Rev. xvii. 15. Now, nothing could be 
more express than this. And, as the river Euphrates 
was the source of the wealth and power of the literal 
Babylon; so is the symbolic river — i. e., multitudes 
of people — to the mystical Babylon. As the one bore 
upon its bosom, in many forms, the wealth of the 
nations to the great Mistress of the World; so has 
the other poured the treasures of the nations into the 
lap of the "Mother of harlots." And, as the turning 



120 



THE MYSTIC EUPHRATES; 



aside or drying up, of this stream, was the means by 
which Babylon was taken; so the drying up of the 
symbolic river — i. e., the turning aside of peoples and 
nations f rom their allegiance to the Church of Rome — 
shall be a part of the judgment of which the text 
speaks. The one made the literal, and the other will 
make the spiritual, Babylon; a captive and tributary 
power. 

What facts, now, correspond with this ? Of course, 
the broad and well-established one, of the turning 
aside of vast masses of people, in different nations, 
from their allegiance to the Church of Rome. This is 
the beginning of the drying up of the mystic Eu- 
phrates. You may see it on the Continent, wherever 
you turn. In Italy, in Spain, in Portugal, in Austria, 
in Sardinia, in France, in Ireland, in Germany; in 
short, in any country of the ten kingdoms, you meet 
with abundant evidences of it. Clearly and unmis- 
takably, you may look on the turning aside, from the 
spiritual Babylon, of the waters of the great river, 
from which her wealth and power were derived ! Why, 
in the last twenty years, there have been more than 
forty thousand conversions from that church in West 
Ireland, alone. I am speaking of open separations 
from it. And an authority, which is indisputable, 
states, that here, that number of people have sepa- 
rated themselves from the communion of that church. 
Out of thirty-six millions of souls in France, not 
more than two millions attend confession. Within 
the last fifty years, Paris has doubled its popula- 
tion. It had then, five thousand priests. Now, 
with twice that number of inhabitants, it has only 



DRYING UP OF. 



121 



eight hundred!* It is true, of course, that large 
numbers, both of priests and people, are trans- 
ferred to our own land. But then, it is also true, 
that their places are not filled at home. The de- 
crease is still, as these figures show. While of 
those who come to our own land, nearly all in the 
second generation, become Protestants. The convents 
and nunneries in Spain are now suppressed; while, 
within the same period, they numbered fifty-three 
thousand nuns. In Tuscany, ten years ago, there 
were eight thousand nuns. Now, there is not more 
than one-fourth of that number. In short, go to any 
nation or capital, among the ten kingdoms, and you 
will find evidences of the same process, plainly before 
you. The renunciation may not, always, be open. 
But the churches are deserted. Their services are 
derided. The confessional is, comparatively, empty; 
and the influence of the priests is rapidly dwindling 
away.f And this will continue, until this vial is fully 
poured out, and the symbolic Euphrates dried up; 
i. e., until the people of the Church of Rome are 
turned from her, and the sources of her wealth and 
her power taken away. 

But this is not all. The nations — i. e., the ten 

* These statements are made on the authority of Eev. Mr. Allies, 
a pervert to Rome, from the Church of England. 

f What this is, in Rome, the following incident may show. 
"We are glad to see you here, General," said one of the Cardinals, 
to an officer in command of the French troops. "For, if you were 
to go to-day, we must be off to-morrow." 

" Pardon me," said the Frenchman. " But, if you will take my 
advice, you will take care to go the day before us." — "News of the 
Churches" Jan. 1859. 

11 



122 



DESOLATION OF THE PAPACY. 



kingdoms — shall turn against the power they have so 
long sustained. St. John represents it as a woman — 
i. e., an ecclesiastical power — riding on the ten-horned 
beast. In other words, ruling, and governing, and 
directing the kingdoms. But they "shall hate her, and 
make her desolate;" i. e., strip her of her appliances 
of wealth and power. They shall u eat her flesh;" i. e., 
consume her substance. Her convents shall be sup- 
pressed. Her monasteries destroyed. Her goods, 
confiscated. Her possessions torn from her. Her 
churches shall be made bare ; and all the sources of 
her wealth, consumed. They shall "burn her with 
fire;" i. e., destroy every mark of her power; and 
every token of her existence. The Papacy will perish 
by some great convulsion in the political world; at the 
end of the twelve hundred and sixty years. But that 
— let me repeat — will not be its final destruction. It 
will come forth from the abyss, in a modified form of 
life. Ten subordinate chiefs — probably elective — 
will take their place. These will give their strength 
to one kingly or imperial head ; by whom the power 
of the beast is to be wielded. This is the eighth form 
under which its kingly authority will have been exer- 
cised. And in this form, " these" — i. e., this one chief, 
and his ten subordinates — " shall make war with the 
Lamb; and the Lamb shall overcome them." 

This is spoken of the kingdoms and nations in the 
territory of the ten-horned beast. There is not one 
of them, that shall not be overthrown. Not one, 
that does not stand sealed and certified to destruction : 
i. e., to destruction as a nation. We must, therefore, 
look for great commotions while this judgment is going 



JUDGMENTS. 



123 



on. And so it will be. The entire frame-work of 
society shall be shaken to pieces. And that you may 
realize the tremendous sweep of these disasters ; read 
Jeremiah, xxv. 15-34. In order to prefigure the judg- 
ments that were to come upon the earth, the prophet was 
commanded to take a wine-cup, and make the nations 
drink. They were all to drink. And, after naming 
them, he sums them all up in these words : " And all 
the kings of the earth, far and near, one with another, 
and all the kingdoms of the world, which are upon the 
face of the earth; and the king of Sheshach shall 
drink after them. 

" Therefore, thou shalt say unto them, Thus saith 
the Lord of Hosts, the God of Israel; Drink ye and 
be drunken, and spue, and fall, and rise no more, 
because of the sword which I will send among you. 

"And it shall be, if they refuse to take the cup at 
thine hand to drink, then shalt thou say unto them, 
Thus saith the Lord of Hosts: Ye shall certainly 

drink For I will call for a sword upon 

all the inhabitants of the earth, saith the Lord of 
Hosts." 

Now, this state of things, in which the nations shall 
experience desolating judgments, is to go on, deepen- 
ing until the end. "Nation shall rise against nation." 
There shall be on the earth — i. e., on all the earth — 
" distress of nations; with perplexity." Wars, and 
rumours of wars, shall prevail. " Every sceptre shall 
break, in the hand of him who holds it. Every crown 
shall tumble from the brow of him who wears it. The 
mightiest armies shall be utterly routed; and the 
greatest navies brought to nought. Worlds shall not 



124 



JUDGMENTS, PROGRESS OF. 



rush on each other, and be no more; but thrones and 
magistracies will. Matter will not wreck and vanish ; 
but all political combinations will. The great orbs of 
immensity shall not be annihilated. But all whom 
those orbs symbolize, will; for God will "break m 
pieces, and consume all these kingdoms" {The Last 
Times, p. 170.) 

And what is this, but the fulfilment of the declara- 
tion, u I will overturn, overturn, overturn"? And this 
overturning will not only affect governments. It will 
reach out to, and destroy all combinations. Every 
institution on earth, will totter. Every organization, 
which man has made, will fall. Impatience of re- 
straint will brook no controul. Principles, the most 
worthy, will be scouted. Restraints, the most salu- 
tary, will be cast off. A maddened desire for reform, 
will reign everywhere. And, amidst the crash of 
falling thrones; and the outbreaks of political com- 
motions; and the overturning of kingdoms; and the 
sundering of every tie, that should hold all bodies of 
men, in their proper orbit ; the judgment of the king- 
dom of the little horn, will go on to the end. 

And while all this is progressing, men will not yet 
understand. They will not read these things aright. 
The most careless will be arrested by them. Men of 
thought will tremble at the convulsions going on 
around them. The political, and moral, and religious 
world, will be shaken by the powers, that are at work 
within them; as the ground is by the earthquake. 
a Yet once, it is a little while, and I will shake the 
heavens, and the earth, and the sea, and the dry 
land." Hag. ii. 6. That is to say, all ecclesiastical 



FALSELY EXPLAINED. 



125 



organizations ; all civil governments ; and all nations 
or masses of people, shall share in the convulsions of 
the latter times. Combinations, of the most gigantic 
form, will be made, to carry out the schemes of the 
ambitious and unprincipled men in power. But the 
mass of men will not understand. They will call it, 
the progress of liberal ideas; the uprising of the down- 
trodden masses; the heralds of glorious reform. And 
the Church must be reformed. And the State must 
be reformed. And everything must be reformed, to 
suit the enlarged ideas of an age, set free from the 
childish restraints of superstition and priestly bondage. 

Thus men will reason. A thousand causes will be 
assigned. But they will not hit the true one. A 
thousand sources of information will be explored. But 
the book of God will be passed by, in silent contempt. 
Men will not dream of finding in it, the true causes of 
" those things that are coming on the earth." And 
men will reason about them. And philosophers explain 
them. And legislators tell us, that the world has been 
governed too much. And none, but a faithful few, 
will be awake to the real state of the case. And their 
brethren in the Church will deride them ; and pity 
them for their strange infatuation. "Asa snare, shall 
it come on all them, that dwell on the face of the 
whole earth." As the bird is moving confidently and 
carelessly around ; it thinks not of the snare spread 
for its feet. It sees it, indeed. But it takes it not 
for what it is; until, suddenly, it closes on the cap- 
tive. So it will be, in the end. Men wall live on, in 
the midst of these things. But they will mistake their 
real character. Every mark will be misunderstood. 

11* 



126 WARNINGS AND SIGNS, NEGLECTED. 



Every warning, neglected. Every sign, misinter- 
preted. They will deceive themselves through it all. 
The judgment will go on. The last great combination 
will be made, under the false Prophet and the Beast 
out of the bottomless pit ; i. e., in its revived state, or 
eighth head, after the wasting of which we have been 
speaking. And the terrific scenes so plainly described 
in the word of God, will be acted out. And still, men 
will not believe. And business and pleasure, and vice 
and folly, and crime, will lure their followers on ; till 
the shadow falls on the appointed hour, on the dial- 
plate of time; and "sudden destruction come upon 
them, as travail on a woman with child ; and they shall 
not escape !" 

We learn from this subject: 

a. How strong is the delusion, which unbelief brings 
upon the souls of men. It has an excuse for every 
act of wrong. A reason, against every command. A 
plea of evasion, for every duty. So it has always 
been. So it was in the time of the flood. For one 
hundred and twenty years, men were warned of its 
coming. But they would not believe. They could 
give the most plausible reasons against such an event. 
And Noah built the ark ; and told them of the coming 
storm. But they would not believe. It was unreason- 
able. Was there ever such a ridiculous tale invented, 
as that of a general flood? Weak women might be 
alarmed by it. It might do, to frighten children with. 
But men, intelligent men, know better than to credit 
it. And the ark was finished. And the animals — 
mysteriously drawn from the forest and dell and plain 
— enter it in peace. And will they not yet believe ? 



PRACTICAL LESSONS. 



127 



No. They scoff at this sign, too. Again, they look, 
and see Noah and his family enter ; and the door is 
closed upon them. But not even now, will they 
believe. And through the seven days^more, which a 
long suffering God granted them, they hold on to their 
unbelief. They see nothing, in all this, which moves 
them to consider. Unbelief can resist, or laugh at, or 
explain it all. " They knew not until the flood came, 
and took them all away. So shall also, the coming of 
the Son of Man, be" 

So it was in the time of our Lord. When He fore- 
told the fearful array of judgments, that were about 
to enclose them; it was, because they knew "not the 
time of their visitation." They might have known it. 
The marks and signs of the prophetic word, were plain 
enough. The answering " signs of the times," were 
plain enough. Either the Messiah must then appear ; 
or their Scriptures were hopelessly false. Everything 
proclaimed that as the time, in which Shiloh should 
come. And prophecy laid its scroll at the feet of 
Jesus of Nazareth. But still they would not believe. 
And warnings came about them. And invitations of 
mercy were addressed to them. And judgment 
knocked at their door. But they would not believe. 
And for eighteen hundred years, they have been 
homeless wanderers on the face of the earth — living 
monuments of the truth of that Word, they so wantonly 
despised. 

So it will be in the end. Every event of the pro- 
phetic word will be accomplished. Steadily, all will 
♦ advance. One after another, the predicted signs will 
appear. In mute procession they will take their place 



128 



CONCLUSION. 



on the stage of action : and work out their appointed 
ends. But men will not believe. They will misinter- 
pret all. And, in the very midst of the events that 
the word of God predicts, they will deny the conclu- 
sion to which they lead ! 

b. How impressively this subject speaks to us our 
Lord's learning — Watch and pray : for ye knoiv not 
when the time is ! " Watch" — lest it come upon you 
as a thief: and find you unprepared. " Watch" — 
because the lamps of many will be gone out. Yours 
may be of the number. " Watch" that it be not. 
And, while you watch, " pray lest a spirit of world- 
liness come upon you ; and the midnight cry find you 
sleeping at your post. In "a little while," all these 
things will have come to pass. The time draweth 
nigh. 0! be you sure that, when it comes, you 
may 

" Beneath. His cross, behold the day, 
When heaven and earth shall pass away; 
And thus prepare to meet Him!" 



LECTURE Till. 



And the kingdom and dominion, and the greatness of the king- 
dom, under the whole heaven, shall be given to the people of the 
saints of the Most High ; "whose kingdom is an everlasting king- 
dom, and all dominions shall serve and obey Him.— Dan. vii. 27. 

The subject which these words bring before us is, of 
course, the Kingdom which the Grod of Heaven is to 
set up. And, that we may attain to clear and com- 
prehensive views concerning it, I propose to treat it 
under the following heads : 

I. What are we to understand by this kingdom f 

II. The locality of it ? 

III. The state of the earth, as the seat of this king- 
dom f 

IV. The time and manner of its setting up: and 

V. The subjects and officers of it: including its 
greatness and duration. 

And in the progress of this examination, I shall 
ask you, brethren, to hear me patiently; to scan, 
narrowly, the proofs submitted to you; and then, 
form your conclusions in the light of the word of God. 
I have nothing more to ask. My duty is done, when 
I have fully made known to you all the counsel of 
God concerning it. You are responsible for your 



130 



REQUIREMENTS OF PROPHECY 



reception of it. Each one of you must answer for 
yourself. What others hold, or teach or deny, will be 
no plea for you. God's truth, as you receive it or 
reject it, is to tell on your own spiritual growth; and 
be the measure of your eternal state. If it is not the 
truth of God which I proclaim ; mine will be a fearful 
account. And if it is, and you reject it; no less fear- 
ful will be yours. Let us come, then, to this great 
theme, in an humble and prayerful spirit. Let us, 
simply, desire to know, what the truth concerning it 
is; and then, with whole-hearted earnestness, follow 
wherever it leads us. 

1. What are ive to understand by this kingdom? 
Now, I submit to you, that it would be quite impos- 
sible for any man to entertain a moment's doubt con- 
cerning this question ; were he to be guided simply by 
the course of the prophetic narrative. He would see, 
that the prophet foretold the rise and fall of four, 
distinct and literal, kingdoms, of universal dominion. 
He would see, I mean, that they were real kings; 
holding sway over real people ; dwelling in real and 
literal lands. He would see, that the first was to be 
subverted by the second; that the second would be 
overturned by the third ; and that the third was to go 
down before the power of the fourth. He would see, 
moreover, that this was to be broken into ten separate 
kingdoms: in the midst of which another — diverse 
from all the rest — was to arise; and before whir 1 !, 
three of the first ten, were to be plucked up by the 
roots. He would then, find, that these kingdoms, so 
broken, were to exist even until the time of the end. 

All these requirements of the prophecy, he would 



AS TO THIS KINGDOM. 



131 



find minutely and fully carried out in the book of 
history. Not one is wanting. In the simple literality 
of absolute facts, all received an absolute fulfilment. 
When, therefore, he read, in the same prophecy, that, 
at an appointed time, the God of heaven was to set 
up a kingdom, which was to break in pieces all other 
kingdoms; fill the whole earth, and last for ever; 
could he doubt as to what was meant by that king- 
dom? Could he fail to understand, I mean, that it 
was to be an absolute and literal kingdom. The first 
four were so. One after another they rose; literal 
kingdoms on the earth's surface. Each despoiled the 
one going before it, of its power; and gained a 
mightier dominion. Can the fifth be aught else than 
an absolute and literal kingdom too? No. He could 
not come to any other conclusion. From the pro- 
phetic narrative, no other conclusion could be formed. 
If language requires anything, and justifies anything, 
as a deduction from it, the language of this prophecy 
requires and justifies this. Guided by it, this conclu- 
sion is inevitable. It is plain reasoning; from which, 
as it seems to me, no man can get away. 

But then, it is quite certain, that other conclusions 
have been formed. How is this? What account 
shall we give of it? Simply this. Other passages 
have been appealed to, in support of the idea, that 
the kingdom of God, is simply a spiritual kingdom. 

Is, then, the Bible a book whose teachings in one 
part, can be arrayed against those in another? No. 
Nothing can possibly be further from the truth. 
The Bible is one. Its teachings are one. It is one, 
in the great scheme which it unfolds. And I desire 



132 



god's book is one. 



here, brethren, to affirm this principle, That no inter- 
pretation can be accepted as the true one, which does 
not build upon, and unite, all the passages which bear 
upon a given theme. To this test, let every doctrine 
be brought. Nothing but the truth can sustain it. 
And nothing, which sustains it, can fail to be truth. 
A key may pass through many wards of a lock. Yet, 
if there is but one which it cannot pass, you say, at 
once, It is not the hey for that lock. You gain no- 
thing by the wards which it passes. It does not reach 
the bolt. You open not the door by means of it. So, 
a principle of interpretation may pass through the 
wards of many passages. But the single one, which 
opposes it, shows its true character. It is not the 
key to the truth. The true doctrine of the word, 
like the bolt of the lock, moves not before it. The 
door of the truth opens not. The treasures within, 
are shut up from you. You do not reach them. They 
are, to you, as though they were not. It may be an 
interpretation supported by great names. This single 
test is decisive against it. Come whence it may — sup- 
port it who will — it is false. God's book is one. No 
one part contradicts, or* fails to harmonize with, all 
other parts. They all agree. It is one, as the light 
of day is one. When you decompose a sunbeam, 
some men might say, " These colours are very beauti- 
ful. But you can never unite them in one." You 
would smile at the man's ignorance, as, with a lens, 
you collected all the several rays together, and said ; 
" See how these different colours unite, to reproduce 
the light!" 

Now, just what the lens does, to the different 



SPIRITUAL KINGDOM, WHAT? 



133 



coloured rays, which make up the sun's light; a true 
principle of interpretation does, to the different parts 
of the word of God. It unites them all, in the sun- 
light of God's truth. 

But it will be asked, Are there not passages which 
speak of the kingdom of God, as a spiritual kingdom? 
Of course, there are. It would be a sad and dreary 
thing, for the believer, were it not so. 

By a spiritual kingdom, we understand the entire 
subjection of man's spirit to the will of God. It is a 
reign in the hearts of His people. And who can 
doubt, that the Bible teaches this ? But, then, this is 
not all. Man's spirit is not man. And, ruling in the 
hearts of His people, is not the full idea of the king- 
dom of God. The redemption, wrought out by Jesus 
Christ, takes in the whale man. Body and soul alike, 
are to share it. It is to be a perfected redemption; 
i. e., a redemption, taking in the entire being of those 
who share it. No part of their nature is to be shut 
out from it. Who, without the deepest pain, could 
contemplate the thought, that the body, the com- 
panion of the spirit, through all life's pilgrimage, 
should be severed from it at death; to be re-united no 
more? The body, thus " fearfully and wonderfully 
made," and bearing at first, the impress of the image 
of God; is not destined to destruction. I read the 
pledge of its entire and glorious renovation, in the 
humanity of Him, who was, "God, manifest in the 
flesh." It is a wondrous display of God's wisdom 
and power and skill. Sin has invaded it. It has 
marred its fair proportions. And blunted its powers; 
and spread through all its wondrous mechanism, the 



134 



man's entire nature 



witnesses of its fall. Sickness attacks it. Death 
seizes upon it. But shall it be left, in its dark 
domain? Nay. If like the leprous house, it must be 
taken down: it is only, that it may be reared again; 
in glory surpassing its first estate. It lies in the 
tomb. But it is not to abide there for ever. The eye 
of the All-Seeing One watches over it. The power 
of the Almighty One is around it. It shall rise 
again. At the appointed time, it shall awake from 
its slumbers; and come forth, in the loveliness of a 
new creation. Hence, the shout of joy, which shall 
go up, when the spirits of God's ransomed ones are 
re-united to the body. A body, whose outward glory, 
shall be a fitting accompaniment, to the powers of the 
spirit within. Hence, the apostle prays, that, "your 
whole spirit and soul and body, be preserved blame- 
less, unto the coming of our Lord Jesus Christ." 
Hence, too, in our Communion Office, the prayer of 
the officiating minister is, "The body of our Lord 
Jesus Christ, which was given for you, preserve your 
body and soul unto everlasting life." Aye, brethren, 
it is a glorious truth, that our entire nature is to share 
the redemption wrought out by Jesus Christ. It is 
all the purchase of His blood. And, hence, a re- 
deemed soul, in a redeemed and glorified body, forms 
the full idea of a subject of the kingdom of God! 
Everything short of this, is fragmentary, imperfect, 
unscriptural. 

When, therefore, I read that, "God hath delivered 
us from the power of darkness, and translated us 
into the kingdom of His dear Son," (Col. i. 13,) I 
bless Him, for that glorious truth. I thank and 



TO BE REDEEMED. 



135 



praise Him, for every evidence, that men may become 
subjects of His spiritual kingdom. But, then, that is 
not all the truth, I read again: "Then shall the 
righteous shine forth as the sun, in the kingdom of 
their Father.' " Matt. xiii. 43. And that, also, is 
true. Neither passage, by itself, gives the entire 
truth. Both together do. And is there any clashing 
between them? Just as much as there is, between 
the blossoms of spring, and the fruits of autumn. 
The one is the preparation for the other. 

It is a beautiful sight, to see the trees of the orchard 
covered over with the blossoms of spring. But it is 
something more beautiful still, to see those same trees 
laden with the ripe and glowing fruits of the closing 
year. So, it is a beautiful sight, to see the budding 
tokens of God's grace in the spiritual affections and 
holy lives of his people. But, 0 ! it is to be count- 
ed more beautiful and glorious, far, to witness the 
gathering in of the fruits of redeeming love ; in the 
visible setting up of the kingdom of our Lord, and of 
His Christ! 

So, the Church of Christ, on earth, or — if you like 
the title better — His spiritual reign in the hearts of his 
people — is, just, a preparation for entrance to his king- 
dom. It is not that kingdom. You may not put it in 
the place of that kingdom. Can you put the blossom in 
the place of the ripened fruit ? Can you make the one a 
substitute for the other? Never ! It is only a prepara- 
tion. You cannot make it more. You dare not make it 
less. There is no such thing as reaching the glory of 
the kingdom of God, save by membership in the Church 
of God; i. e., by a saving reception, in the heart, of 



136 



KINGDOM OF HEAVEN, 



"the truth as it is Jesus. " You might, as well, hope 
to pluck the fruits of autumn from a tree that had not 
borne the blossoms of spring. Hence ; the Gospel is 
called, " The Gospel of the Kingdom." Matt, it .23 ; 
ix. 35; xxiv. 14. It is not that kingdom. It is sent 
to open the way into it : to prepare us for it. And, 
therefore, it is The Gospel — or the good neics — of that 
kingdom. And so, the people of God are called, " heirs 
of the kingdom." They have not yet attained to it. 
It is still future. The title to it is theirs. But they 
have not entered on its possession. 

The kingdom of God, then, is just the complement 
— the fulness — of all that God designs to do for His 
people. His spiritual reign, in their hearts, is the 
beginning of it. His kingdom, set up, in " the new 
heavens and new earth," is the conclusion of it ; when 
the ransomed souls of His people, united to ransomed 
and glorified bodies, shall be the willing subjects of 
His reign; in a universe from which sin is banished, 
for ever ! I submit to you, brethren, you can make 
nothing else out of it. Claim what vou will for its 

O a/ 

spiritual aspect: there is a sense in which that does 
not express the fulness of its meaning. There are 
passages — and many of them — which lead you out, 
into a wider, and more exalted, and more glorious 
range of truth, than it can possibly express. 

Of course, it must be granted, that the phrase, u TJie 
kingdom of heaven" is used in a variety of connec- 
tions. I suppose, however, they may all be reduced 
to two; i. e., 

I. The kingdom, which is yet to be set up on the 
earth: and 



MEANING OF. 



137 



II. Some state or instrument of preparation for it 
I think you will find no other. And, bearing this dis- 
tinction in mind, we shall encounter no great difficulty 
in determining the sense of the phrase, wherever it 
occurs. In one or two passages, its meaning may be 
doubtful.* But, then, were it so in many, that could 
not outweigh a single instance in which its meaning is 
strongly and clearly defined. 

* One of these is: " Behold, the kingdom of God is within you" 
Luke xvii. 21. Now, if by this, our Lord meant, in their hearts, 
it would be a very clear example of its spiritual signification. But, 
does it mean that ? The proof seems very clear, that it does not. 
Who were they to whom these words were spoken ? Pharisees ; 
of whom He affirmed, that they were "hypocrites whose hearts, 
like dead mens' graves, were full of all uncleanness. They were 
children of hell ; they were serpents; a generation of vipers, of whom 
He asked, "How can ye escape the damnation of hell?" 

Now, can we suppose that our Lord meant to affirm of such men 
as these, that the kingdom of God was in their hearts $ We must 
all feel that the supposition would be an outrage. But, if we adopt 
the marginal reading; and say, the kingdom of God is "among 
you :" we have a very different meaning. Most probably, that is 
the true sense. 

The other passage is, " There be some standing here, who shaU 
not taste of death, till they see the Son of Man coming in His king- 
dom" Matt. xvi. 28. To what event does this refer? Clearly, not 
to the destruction of Jerusalem. It is difficult to understand how 
that interpretation ever gained currency in the Church. What was 
there in a heathen army to symbolize the coming of the Son of 
God ? And then, it is absolutely destitute of Scripture foundation. 
But, admit the transfiguration to be d type, or setting forth of the 
glory of His second coming ; and a clear and radiant light invests 
the passage. And St. Peter manifestly takes this view. 2 Pet. i. 
16-20. He uses the one event to set forth the other. The sure 
word of prophecy attests that coming. And the transfiguration 
was a setting forth of its character. Christ in glory, and His risen 
saints with Him ; what is this, but His coming and His kingdom ? 

12* 



138 



THE BIBLE, ONE: 



Let me repeat. The Bible is one. Its scheme is 
66 at unity with himself." It has one, great, central 
thought. And this, it follows out, in every part. 
That thought is, The restoration of man from the con- 
sequences of his fall. Of this, it never loses sight. 
The scene may change; but this is still the central 
figure. It may not always be equally visible. But 
it is always the great design; directing alike its 
silence and its speech. It informs every part. And 
breathes in every page. And leads us on, through 
changing scenes and times and laws ; and the rise and 
fall of empires ; until it bids us rest in the full attain- 
ment of its glorious end! It sets man before us, 
made in the image of God. Through all the sad his- 
tory of his fall it follows him; till it sets him before 
us again, with that image fully reproduced within 
him. From Genesis to Revelation, the march of 
truth returns, like a circle, upon itself. It brings us 
back to the point of beginning. At first, man is sin- 
less by creation. At last he is so, as the result of a 
perfected redemption. In Genesis, he stands by the 
tree of life ; from which, alas, he is speedily driven 
out. In Revelation, he stands there again ; but then, 
it is to go out no more. 

And yet, there is advance in this unity of plan. 
The paradise of the beginning, is the paradise also of 
the end ; w r hile yet, there are added to it the statelier 
proportions of the city and kingdom of our God ! 
Man is merely sinless, in the one. He is incapable of 
sinning, in the other. And that, not by the power of 
compulsion; but as the result of a finished redemp- 
tion. When the precious metal is once wholly puri- 



ILLUSTRATIONS OF. 



139 



fied, the dross gathers not in it, or around it, again. 
It is pure gold for ever. So, when redemption by the 
blood of Jesus has run its course; the soul, that 
shares it, shall contract the defilement of sin no more. 
The Bible opens with man exercising dominion over 
all the works of God. It closes with the same beau- 
teous fact But, it adds thereto, that "the kingdom 
and dominion, and the greatness of the kingdom, 
under the whole heaven, shall be given to the people 
of the saints of the Most High ; whose kingdom is an 
everlasting kingdom; and all dominions shall serve 
and obey Him." 

And so, I submit, that this interpretation combines 
all the passages. It shows a harmony of meaning in 
them all. It passes through the wards of the different 
texts ; and opens the door of the truth of God con- 
cerning them. 

And then, see how imperative this view of the 
kingdom becomes, in the light of the prophetic word. 
"And in the days of those kings, shall the God of 
heaven set up a kingdom, which shall never be de- 
stroyed. And the kingdom shall not be left to other 
people ; but it shall break in pieces and consume all 
these kingdoms; and it shall stand for ever." Dan. 
ii. 44. Can anything, but a literal and visible 
kingdom do this? "These kings'" ruled over lite- 
ral kingdoms — did they not ? Just as literal, will 
that of the God of heaven be. Not else could it be 
the fifth kingdom on earth. Not else, could it break 
in pieces those other kingdoms. Not else, could it 
take their place ; and occupy their room. 

So again. When, one like the Son of Man came 



140 



CHRIST'S THREEFOLD OFFICE. 



near before the Ancient of Days, " there was given 
unto Him dominion and glory and a kingdom, that 
all people, nations and languages should serve Him." 
Dan. vii. 14. Here is, clearly, a kingdom on earth; 
a kingdom, to which "all people, nations and lan- 
guages" shall be subject. Could language be more 
pointed in description than this ? What words could 
be employed to express this idea, if these words fail 
to convey it? 

So, again; in the words of our text. What is a 
" kingdom under the tvhole heavens;" but a kingdom 
on the whole earth? If words mean anything; these 
words teach, that the kingdom, which the God of 
heaven shall set up, is to be an absolute, and lite- 
ral, and visible kingdom. That its sceptre shall be 
swayed, over willing and obedient subjects, in the 
flesh. That opposition to His sway, shall be, no- 
where, found. And that the earth, with all the 
wicked rooted out, shall flourish, in the smile, and 
be blessed in the presence of its God, for ever ! 

We may reach the same conclusion by another line 
of argument. 

Christ is revealed to us, in three offices; i. e., 
Prophet, Priest and King. As far as He has en- 
tered on these, it has been in an absolute and literal 
way. If there ever was a veritable prophet on earth, 
He was such. Did He not discharge all its duties? 
Did He not teach? Did He not unfold doctrine; 
and prescribe law? Did He not reveal future events? 

Was He not, absolutely, a Priest? Was it not a 
real sacrifice, which He offered up ? Both these offices 
were fulfilled by Him, in their plain, absolute, and 



EACH LITERAL. 



141 



literal sense. What reason, then, can you give, why 
the other office, will not be so fulfilled, too? We are, 
nowhere, told that it will not. Nowhere is such a 
thing even hinted at. Why, then, should any one 
suppose it ? Why, dare assert, that, He will not be, 
absolutely, King? He was a literal Prophet. He 
was a literal Priest. Why will He not, also, be a 
literal King? The teaching of His word, is just as 
plain; just as positive; concerning the last, as it is 
concerning the first. Why, then, draw a distinction, 
not authorized in the word of God? It would, in- 
deed, seem to be an easier thing, to believe the one 
statement, than the other. The doctrine of His exal- 
tation as King, seems to be more natural; more in 
the line of what we might expect ; than that of His 
humiliation on the cross. By itself, just as a revealed 
truth, it strikes the mind, with a deeper awe, to be 
told that He should be mocked, and scourged, and 
crucified; than that, as a consequence of this, He 
shall, in the body that suffered, be exalted to univer- 
sal and endless dominion ! 0 ! when I look back 
upon the Saviour on the cross; it is an easy and a 
grateful thing, to look forward, to the splendour of 
His crown! You can tell me nothing, that chal- 
lenges such implicit faith; as that He, who is "God 
over all, blessed for ever," should consent, in the ful- 
ness of His love, to die for our redemption. 

If you say, He is and will be, King; but only in a 
spiritual sense. I reply: Be it so. If this is the 
Bible doctrine; it must rest on Bible proof. Where 
is that proof? You cannot produce it. No one can. 



142 



FURTHER REASONS FOR I 



It does not exist. The Bible does not contain it. If 
it does; where is it to be found? 

And, there is, here, a fearful dilemma; which may 
well scare back the honest inquirer after truth, from 
receiving such a doctrine. If, after all the Scrip- 
tures teach about Christ, as a literal and visible 
King, it should turn out, in point of fact, that He 
is, only, spiritually so; suppose, that interpretation 
should be extended to the other side? Suppose, that 
He be held, to be only spiritually, a Priest? There 
is as much authority for the one, as for the other. 
There are no terms, more express, concerning His 
priesthood; than concerning his kingdom. Why, 
adopt a principle of interpretation, in the one case; 
which is to be abandoned in the other? The Bible is 
consistent, throughout. And, if you rest, with an 
assurance, which nothing can shake; on the strict 
reality of the one office; why may you not on the 
other ? 

You may. You must. You dare not stand upon a 
line of distinction, which God has not drawn. Christ 
Jesus was a literal Prophet. He was, He is, He will 
be, a literal Priest. He will yet be a literal King. 
He is not yet. Not yet has He mounted His throne. 
He sits, now, on His Father's throne; i. e., His king- 
dom is not yet set up. When He ascended on high, 
the Almighty Father said to Him: 66 Sit Thou on my 
right hand, until I make thine enemies thy footstool." 
And He himself says: "I am set down with my 
Father^ on Sis throne." And there, He will remain, 
until He comes again. "Then," not before; but 



CERTAINTY OF. 



143 



" Then, shall He sit upon the throne of His glory." 
Then, " thousand thousands shall minister unto Him; 
and ten thousand times ten thousand stand before 
Him." Then, shall His elect Church be presented 
unto the Father; "a glorious Church, without spot, 
or wrinkle or any such thing." And then, shall be 
" given unto Him, dominion and glory and a king- 
dom, that all people, nations and languages, should 
serve Him." All shall be, literally, accomplished; 
even as it is written. You may say what you will, of 
human theories. The "sure word of prophecy" calls 
for this. And this will, assuredly, be gained. The 
power of the Omnipotent stands behind and sustains 
that word. And, it cannot fall to the ground. There 
will come a day, in which all these things shall be 
gloriously fulfilled ! As surely as the Saviour's brow 
supported the crown of thorns ; it will yet glow, with 
the splendour of universal dominion. As certainly, 
as the reed spoke of a mock royalty; so certainly 
will He sway the sceptre over all the universe of 
God? The earth, which looked on Him, bending 
beneath the burden of His cross; shall yet behold 
Him, radiant with the sheen of His "many crowns." 
And where the counsel of His murderers prevailed 
against Him; there shall yet go up a ceaseless song 
of praise, from the world which He purchased with 
His blood. 

We learn from this subject, 

The importance of securing an interest in the 'king- 
dom of Grod. That kingdom consists of two stages ; 
i. e., of grace here, and glory hereafter. They are 
related as the cause is to its effect ; or as the blossom 



144 



PRACTICAL LESSONS; 



is to the fruit. You cannot have the fruit without the 
blossom ; the effect without the cause ; the glory here- 
after without the grace here. Life is the spring-time 
of our being. The harvest of eternity will be just 
what the seed we now sow makes it. 

As there lie folded up in the bud, all the parts of 
the future flower; so the glory which awaits the Chris- 
tian in the kingdom of heaven, is simply an expan- 
sion, an unfolding, of the grace that is given' him 
here. To reach the one; he must have the other. 
Whatever there may be of brightness or blessedness 
in his future lot, is his only as that grace is received 
into his soul. The glory which it hath not entered 
into the heart of man to conceive; and the duration of 
that glory; extending through eternal ages; are ours 
only as we are in Christ. 

In ivhat relation, then, do we stand to Him? It is 
the one great question. All others are trifling in com- 
parison with it. Other interests are for time. This 
is for eternity. Beyond and above all other ques- 
tions, there rises up this one; Wliat is my relation to 
this kingdom ? What shall I be after death? What 
will be my eternal state. Where shall I be? And 
what? And how? 

Our relation to this kingdom answers these ques- 
tions. You and I, brethren, are subjects of it; or we 
are not. The Bible speaks of those who are "heirs 
of the kingdom;" having, i. e., a clear title to it. 
Only waiting to be called to its possession. Does that 
describe our state? I look over this congregation, 
and ask; Does that apply to you? Are you heirs? 
Are you ? You may be among the rich, or wise, or 



CONTINUED. 



145 



great of earth. It matters little. What does it mat- 
ter to the dead, that once they were noted on the 
earth ? As shadows, all these things pass away. But 
heirship in the kingdom of God, is an absolute, fixed, 
glorious and abiding reality. Are you, then, an heir ? 
Is the title to that kingdom yours ? Is that title 
clear? Have you examined it well? Has it no flaw? 
There is none which conveys an interest in that king- 
dom, save that which stands in Jesus' blood! He 
alone is the line of descent. You must be found in 
Him ; or you have no interest in His kingdom. You 
may call yourself a Christian. Many do. That will 
not make you an heir. You may have a prominent 
place in the Church. Many have; who will fail of 
the kingdom at last. All the ordinances of the 
Church may be yours. But the title stands not in 
them. " You must be born again'' Your sins must 
be washed away in the Saviour's blood. Faith in 
Jesus must connect you with His atoning work. It 
must open to you the door of the kingdom. You 
must be living members of the Church of God's elect. 
Fitness for the kingdom must be gained on earth. 
Grace here must prepare you for glory hereafter. 

Men and brethren, in my Master's name, I press 
this theme home upon you to-day. Take hence with 
you the question, Am I an heir of the kingdom ? For- 
get what else you will. 0 forget not that. Neglect 
what else you choose; but make that your first con- 
cern. Turn aside from what else you may ; but be 
you very sure that you have secured an interest in 
the everlasting kingdom. 



13 



LECTURE IX. 



And the kingdom and dominion, and the greatness of the kingdom 
under the whole heaven, shall be given to the people of the saints 
of the Most High; whose kingdom is an everlasting kingdom^ 
and all dominions shall serve and obey Him. — Dan. viL 27. 

We have seen, that the kingdom which the God of 
Heaven is to set up, is to be a literal and visible king- 
dom. And now, the question before us is, the second 
of the five which grow out of these words; i. e., The 
locality of this kingdom ? 

And the answer, from the prophecy, is as clear and 
exact as it can well be. Represented under the figure 
of the " Stone cut out of the mountain, without hands ;" 
this kingdom — after breaking in pieces the other king- 
doms — was itself to " fill the whole earth." It was, 
then, to stand for ever. Now, beyond doubt, it could 
not " break in pieces" the other kingdoms; it could 
not take their place, and stand therein for ever ; with- 
out being set up in the territory which they once occu- 
pied; i. e., on this literal, habitable earth. It is idle 
to argue this point. 

The text, also, just as positively asserts the same 
truth. What is the kingdom " under the ivhole hea- 
ven;" but a kingdom on the whole earth? What are 
the "people, and nations, and languages," that shall 
serve our Lord in his kingdom ; but people living and 



LOCALITY OF THE KINGDOM. 



147 



and multiplying on the earth? Do you not see that 
this kingdom is to be set up as the fifth kingdom in 
the history of this world? Assign to it any other loca- 
tion; give to it a place in any other planet. And 
how is it then, the fifth kingdom on this earth? I sup- 
pose that this consideration is decisive of the question. 

But, do other Scriptures affirm this truth? If they 
do not ; it would be hard to see how their silence could 
overrule these plain and positive declarations. One 
clear and precise statement in God's book, is a foun- 
dation broad enough and strong enough for any doc- 
trine to rest on. But, in this case, the difficulty lies 
in a very different direction. It is not the possession, 
so much as the selection, of proof, that embarrasses. 
In almost every form we meet this truth. It comes 
to us in the plainest statements of the prophetic word. 
It is announced as the great end of revealed truth. 
It clothes itself in the utterances of its sublimest po- 
etry. Again, it meets us as a gracious promise. Now, 
it is set forth in the short, pithy sentences of proverbs. 
Again, it comes in the easy converse of friend with 
friend. While the references to it — the instances in 
which it is built upon, as a foundation truth, without 
being, in so many words, set forth — meet us at every 
turn. 

In direct connection with the kingship of Christ, the 
declaration is; "I will give Thee, the heathen — i. e., 
the nations — for thine inheritance; and the uttermost 
parts of the earth for thy possession." And you 
shall find that this will not be fulfilled; until His foes 
— banded together in their last, mad enterprise against 
Him — shall be broken with a rod of iron, and dashed in 



148 



PSALM II. YET UNFULFILLED. 



pieces like a potter's vessel. Examine the psalm ; and 
see if this is not so. It is "the heathen" — L e., the 
nations — who "rage." It is "the peoples" — L e. ? 
different masses or bodies of men ; for the word is 
plural — who are to "imagine a vain thing." It is 
" the kings of the earth" who are to " set themselves." 
It is "the rulers" who are to "take council together 
against the Lord, and against His anointed." Ps. ii. 
And the object of their raging; the "vain things" 
which they imagine ; the purpose of their counsel ; the 
end of their combination ; is to do battle against the 
cause of Christ. To turn back the course of events 
that are to precede the setting up of His kingdom. 

Now, I say, brethren — and the volume -of history 
lies open to affirm or contradict the statement — I say, 
that no such combination of the Icings and rulers, and 
nations of the earth has yet taken "place. No such 
banding together has yet occurred. The psalm, 
therefore, is yet unfulfilled. Not yet has this gather- 
ing taken place. Not yet have the confederate rulers 
been "dashed in pieces like a potter's vessel." Not 
yet have the nations been broken "with a rod of iron." 
Not yet, therefore, has Christ taken to Himself his 
kingly power. These are the very events that shall 
mark and attend it. Not yet, therefore, is His king- 
dom set up. These are the events that shall precede 
it. And this breaking in pieces of these confederate 
nations ; what is it, but the Stone out of the mountain, 
smiting the image ; destroying the kingdoms which 
form it ; and itself becoming a great mountain and 
filling the whole earth? Then, when "the uttermost 
parts of the earth" have become his possession, it shall 



THE KINGDOM, THE LORD'S. 



149 



be that " He shall have dominion from sea to sea ; and 
from the river unto the ends of the earth. . . . They 
that dwell in the wilderness shall bow before Him ; 
and His enemies shall lick the dust. Yea, all kings 
shall fall down before Him ; all nations shall serve 
Him. Ps. lxxii. 8, 9. 11. 

The same promise is repeated in Zech. ix. 10. 
"And His dominion shall be from sea to sea; and 
from the river unto the ends of the earth." Can you 
doubt as to the locality of this kingdom, in the light 
of such passages as these. 

So, when the seventh angel shall sound his trumpet, 
what is to be his proclamation? " The kingdoms of 
this world are become the kingdoms of our Lord and 
of His Christ ; and He shall reign for ever and ever." 
Rev. xi. 15. How precise the location. It is not a 
kingdom to be set up in some far-off region of immen- 
sity. It is not an abstraction. It is not an ideal 
something, of which we can have no tangible experi- 
ence. It is to be a real and visible kingdom on earth. 
Here — in this world — where He bore His cross — He 
is to wield His sceptre and wear His crown. 

And so, when God's ransomed ones sing the new 
song before Him, what is its burden? " Thou wast 
slain; and hast redeemed us to God by Thy blood, 
out of every kindred, and tongue, and people and 
nation: And hast made us unto our God, kings and 
priests; and ive shall reign on the earth" Rev. 
v. 9, 10. Now, one part of this song, is just as true 
as the other. The redemption of which they sing, is 
no more a real and absolute thing, than is the glory 
in which they rejoice. It is just as true, that they 

13* " 



150 



CERTAINTY OF ITS LOCATION. 



are kings and priests unto God, as it is that they are 
redeemed unto Him. If their redemption is literal; 
so is their reigning. You can no more spiritualize 
the one, than the other. If you can explain away the 
last; who can depend upon the first? 

The subject, then, is brought down to this single 
issue. Either this literal earth is to be the locality 
of the future kingdom of God; or the plainest and 
most positive declarations of His word are contra- 
dicted by fact. The song, moreover, which His ran- 
somed ones sing before Him, asserts that as true, 
which is not. I see not how any conclusion can be 
more inevitable. Do you? The kingdom of this 
world, must become the kingdom of our Lord and of 
His Christ; i. e., it must become His, as visibly as 
now it is that of the powers which rule over it ; or 
the prophecy fails. 

The ransomed of God, must reign over the earth ; 
i. e., they must exercise a visible part of its dominion, 
or wield a kingly power, while they sustain the 
priestly office; or the song which they sing, agrees not 
with the facts! 

Here, then, the question might be left. The con- 
clusion might be pronounced entirely safe, That this 
earth is to be the locality of the kingdom spoken of in 
the text. I suppose we may rest upon it as a proven 
and incontrovertible truth. 

But, now the question arises, Does not the Bible 
speak of " the end of the world" ? Does it not tell us 
of a time, when "the earth, and the works that are 
therein, shall be burned up"? How, then, shall we 
reconcile these, apparently, opposing declarations? 



END OF THE WORLD — WHAT. 



151 



Beyond doubt, it does speak of these things. Still, 
there is nothing but entire harmony between all its 
statements. 

There are two words, which are rendered "world" 
in our translation. One is kosmos ; and denotes the 
order and visible arrangements of the literal earth. 
The other is aion; an age, era, or dispensation. 
There is a striking illustration of their use in Heb. 
ix. 26. "For then must He often have suffered, 
since the foundation of the world" — kosmou, the 
literal, visible earth. "But now, once in the end of 
the world" — aion, age or dispensation — "hath He ap- 
peared, to put away sin, by the sacrifice of Himself." 
Here, we have both words. And we cannot, truth- 
fully, put the one for the other. Christ did not ap- 
pear in the end of the literal world; for that still 
continues, as when He came. But he did appear, in 
the end of the age or dispensation, that was to pre- 
cede His coming. 

So: "The field is the world" — kosmos, the literal, 
visible earth. "But the harvest is the end of the 
world" — not kosmos; but aion, the age or dispensa- 
tion. Matt. xiii. 38, 39. 

Again. "Now, all these things happened unto 
them for ensamples; but they are written for our 
admonition, upon whom the ends of the world are 
come." 1 Cor. x. 11. Now, the end of the literal 
world had not come on the Corinthian Christians. 
But the ends of the ages or dispensations, had. And 
therefore the word is not kosmos, but aion. And so 
it is, in every place in which the phrase "the end of 
the world," is used. There are, I think, but seven of 



152 



DAY OF THE LORD, 



them.* And aion, is the word employed in each. 
The meaning is, the end of the ages before Christ's 
first or second coming. There is no Scripture in 
which the end of the material world is spoken of. 
But there are many, in which its everlasting exist- 
ence is, very positively, affirmed. 

And now, I suppose, the question will occur, Does 
not St. Peter teach the destruction of the world, Jby 
fire? Is not the passage, 2 Pet. iii. 10-13, express 
and clear on that point? 

Whatever may be the mission, which that element 
is to work ; no one, I believe, doubts that it is to be 
put forth at the second coming of our Lord? When- 
ever that takes place ; this instrumentality is to do its 
predicted work. The Apostle expressly assigns it, 
to "the day of judgment, and perdition of ungodly 
men." In so many words, he calls it "the day of the 
Lord." This then is a settled point. 

Now, I think, we shall find very clear proof, that, 
whatever may be its work, it is not the destruction of 
the world. There are several reasons for this : 

a. Of the day of the Lord, it is written: "Let the 
sea roar, and the fulness thereof ; the world, and they 
that dwell therein. 

"Let the floods clap their hands; let the hills be 
joyful together, 

"Before the Lord; for He cometh to judge the 
earth." Ps. xcviii. 7-9. In Ps. xcvi. 11, 12, we meet 
with, almost precisely, the same words. 

* They are, Matt. xiii. 39, 40. 49: xxiv. 3; xxyiii. 20; Heb. 
ix. 26; and 1 Cor. x. 11. I do not remember any other. 



REASONS FOR REJOICING IN. 



153 



Now, there is something noticeable in this. Why 
must they thus rejoice? The reason is, "For he 
cometh to judge the earth; with righteousness, shall 
He judge the world, and the people with His truth." 
The time, therefore, of the conflagration of St. Peter; 
and the outburst of joy, of which the Psalmist speaks; 
is one and the same. It is the season of Christ's 
return to judgment. Clearly, then, this fire cannot 
work the destruction of the world. How could the 
Psalmist call on the trees of the field to rejoice, 
before the Lord; if His coming involved their de- 
struction? Wherefore, should the floods clap their 
hands; why should the hills be joyful together; and 
ocean lift up the grander music of his voice; if they 
were all to be destroyed at His coming ? It would 
be a most extraordinary cause of joy. 

But you will say: "It is only a figure of speech. 
It is the license of poetry." Of course, it is a figure 
of speech. But does that affect its truth? Is there 
no meaning in these words; because a figure is 
used? Nay. The figure extends not beyond the 
words. The thought conveyed, the fact expressed, is 
always true; always real; i. e., when the figure is 
truthfully used. The figure, is the drapery. The 
thought or the fact, is the form underneath it ; and is 
the same, whatever garb may be employed. And so, 
the truth here expressed; the fact asserted; is, that 
Christ's second coming, will be a cause of gladness 
and rejoicing, to all the universe of God. It will 
confer the greatest blessings on all the creatures of 
His hands. And, therefore, they are called on to 
rejoice. The figure is — the clapping of hands; the 



154 



CREATION DELIVERED. 



shout; and the song of joy. The truth or the fact, 
is — the bestowment of blessings, that are worthy of 
a heartfelt and joyous acknowledgment. 

And so St. Paul tells us, that "the creature" i. e., 
the whole creation; for such is the meaning of the 
word; "shall be delivered from the bondage of cor- 
ruption, into the glorious liberty of the children of 
God." Rom. viii. 21. But this deliverance, of the 
one apostle; and this conflagration, of the other; 
occur at the same time. They take place at the 
second coming of our Lord. That conflagration, 
therefore, cannot work the destruction of the world. 
It is a positive blessing; into which creation, i. e., the 
whole creation, shall then come. It shall be delivered 
"into the glorious liberty of the sons of Croc?."* It 
shall feel the blight and the evils of sin, no more. 
The yoke of bondage, under which it now groans, 
shall be broken, and cast aside. The curse shall be 
lifted off. It shall no longer be subject to vanity. It 
shall serve, only and effectually, the real ends, for 
which it was created. It does not do so, now. It is 
in bondage; dark, and heavy, and bitter. It "groan- 
eth and travaileth, in pain together, until now. 

* In a note on this passage, Messrs. Conybeare and Howson, in 
their admirable work, " The Life and Epistles of St. Paul" say: 

"Literally; the freedom which belongs to the glorification of thesons 
of God. St. Paul here suggests an argument, as original, as it is 
profound. The very struggles, which all animated beings make 
against pain and death, show (he says), that pain and death are 
not a part of the proper laws of their nature; but rather, a bon- 
dage imposed upon them, from without. Thus, every groan and 
tear, is, an unconscious prophecy of liberation from the power of 
evil." Vol. IL p. 179. 



god's works, for ever. 



155 



Then, the hour of its deliverance shall come. It has 
groaned with man, beneath the curse. With him, it 
shall rejoice, in deliverance, from its power. It has 
shared the ruins of the fall. It shall exult in the 
greater blessings of redemption. And, because it 
shall share the glory of this restoration, when Christ 
comes; it is called upon to shout for joy, in the hour 
of His appearing. That conflagration, therefore, will 
not work the destruction of the world, 

b. Again. Of all God's purposes, it is true, that, 
"whatsoever God doeth, it shall be for ever." Eccles. 
iii. 4. Why, that is planning like a God ! I know, 
we are, often, told that this world is like a scaffold- 
ing; set up to aid in the erection of God's spiritual 
temple ; and, when this end is gained, it is, like the 
scaffolding, to be taken down. It has served its pur- 
pose. It will be needed no more. 

Well, brethren, this may do very well, for a figure, 
a license of speech. Some may even call it fine 
poetry. Perhaps, you may have heard it so called. 
My answer is, It is not so written. It contradicts the 
word of God. It is, therefore, false. God, Himself, 
says : " Thus saith the Lord, that created the heavens; 
God, Himself, that formed the earth and made it ; He 
hath established it; He created it not in vain. He 
formed it to be inhabited. I am the Lord, and there 
is none else. Isa. xlv. 18. 

He who makes an article, knows why he made it. 
Here is the declaration of the Almighty Maker of 
heaven and earth. He tells us why He made it. He 
makes known the purpose, which He had in view, in 
its formation. He hath " established it." It cannot, 



156 



PERPETUITY OF THE EARTH. 



therefore, be moved. He made it "to be inhabited" 
not destroyed. And that purpose shall be gained. It 
shall be carried triumphantly through. He under- 
writes for it, in the words, "I am the Lord/' Who 
can stay His hand? His own Omnipotence is the 
pledge, that His sovereign will, shall be accomplished. 

And, so we read: " The earth abideth for ever." 
Eccles. i. 4. Aye: there is the purpose of Him who 
changeth not. Generations come and go. They 
shall do so, for ever. I mean, not, that in the coming 
age, death shall destroy them. Xo. He, himself, 
shall be destroyed. He shall have no part, or place, 
in the "new heavens and the new earth." But. as 
men in the flesh, are prepared for their glorified 
bodies ; they shall be removed hence, as Adam would 
have been, had he never sinned. As Enoch was; 
when "he was not, for God took him." As Elijah 
was; when "the chariots of fire, and the horses of 
fire," bore him to the presence of his God. Or, as 
our Lord was; when "a cloud received Him out of 
their sight." There are instruments enough, and 
modes enough, with God. And, thus. u fer ever.'' shall 
generations come and go. Thus, "for ever.'' shall the 
earth abide. Thus, "for ever" shall Christ "be a 
Priest upon His throne;" and thus, "for ever," shall 
"men be blessed in Him!" 

And, so again, we read of, "the earth, which He 
hath established for ever." Ps. lxxviii. 69. And, again, 
we are told: "The world is established, that it cannot 
be moved." Ps. ciii. 1. And. to the same import, we 
are assured, that He "laid the foundations of the 
earth, that it should not be removed for ever" Ps. 



CHRIST INHERITS THE NATIONS. 



157 



civ. 5. And again: "Thou hast established the 
earth, and it abideth." Ps. cxix. 90. And so, the 
covenant with Noah, for the preservation of the earth, 
was "for perpetual generations." 

In all these passages, there is nothing like destruc- 
tion. Their teaching is, clearly and incontrovertible 
as far removed from it as possible. And so, we read: 
"Arise, 0 God, and judge the earth: for Thou shalt 
inherit all nations" Ps. lxxxii. 8. What does that 
mean? How, inherit? Is not the world His, by 
creation? Has He not, therefore, a sovereign right 
to it? Assuredly, He has. How, then, can he in- 
herit it? 

In consequence of redemption. The earth was 
doomed to destruction, because of sin. It was a for- 
feit world. Destruction was its lawful doom. But 
Christ came. He undertook to restore the authority of 
Giod upon it; without loss to the honour of His govern^ 
ment. For this He died. Henceforth, the earth, on 
which He suffered, became a part of His "purchased 
possession." It is His, by the terms of the everlast- 
ing covenant. On it, His throne is to be for ever set 
up. It is His now, by inheritance; i. e., it comes to 
Him, as a part of that which He redeemed. Hence, 
when He comes to gather together His people, He 
also comes to "inherit all nations;" i. e., to set up 
His kingdom, and rule over them for ever. 

No, brethren, no ! It is not for the earth, on 
which the Redeemer trod, to be blotted out of being. 
It is consecrated for evermore. It witnessed His 
humiliation. It shall look on His infinite exaltation. 
It saw His name cast out as evil. It shall hail it, as 

14 



158 



EARTH ABIDETH FOR EVER. 



the "name, that is above every name." It sustained 
His cross. It shall yet be bright with the glory of 
His crown. Bethlehem and Nazareth and Galilee 
and Calvary, shall yet be spots of loftiest renown. 
When the consequences of man's sin are stayed; 
when the scroll of prophecy is fully unrolled ; dwellers 
in other worlds shall flock to this, to "look into" the 
wondrous story of redemption through the blood of 
Jesus! The manger, the cross, and the tomb, shall 
be the central marvels of the universe; through all 
the periods of the everlasting age. Here — they shall 
say — he was laid in the manger. Here, He sat 
wearied on Jacob's well. Here, He was tempted of 
the devil. Here, He was transfigured on the Mount. 
Here, He hung on the cross ; and here He lay down 
in the tomb ! 

And thus " the earth abideth for ever, u as a part 
of the purchased inheritance" of His people. Its 
redemption price is the blood of Jesus. And so, His 
promise is, that "they shall inherit the earth" They 
do not do so, now. Often, they are "the poor of 
this world." But the day is fast coming, when they 
shall enter on their inheritance. They shall put on 
their robes of glorious royalty. And, when the kings 
and conquerors of earth are rooted out and forgot- 
ten; they shall be held in everlasting remembrance. 
"Their inheritance shall be forever." The Bible, 
therefore, abounds with statements of this truth. 
Thus, in one single psalm — the thirty-seventh — we 
meet with no less than seven distinct declarations of it. 
They are such as; "The righteous shall inherit the 
land, and dwell therein for ever." Now, what does 



SAME TRUTH REPEATED. 



159 



this continued repetition of this truth, mean? Where- 
fore, is it so repeatedly, affirmed? Does it not teach 
us, that, however we may be disposed to regard it ; 
in the mind of God, it is a great, a fixed and a glo- 
rious theme — worthy of being advanced to a front 
place in our regard. It is in vain to strive to deny 
it. There it is; clear, and plain, and unmistakable 
in its outlines. If you turn from it, in one part ; it 
meets you, in another. It is in vain to strive to 
evade it. Its sense, is transparency, itself. Not 
now, do the people of God, " dwell in the land, for 
ever." Often, they have in it, no temporary home. 
Not now is their inheritance, in it, for ever. Death 
cuts them off ; even as others. But they shall yet 
possess it, for their everlasting home. And observe: 
they "inherit it." They are, "heirs of the world." 
It comes to them, through the line of another. Its 
descent to them, is through the work of Jesus. 
They are "joint heirs' with Him. " The kingdom 
and dominion and the greatness of the kingdom, 
under the whole heaven, shall be given to the people 
of the saints of the Most High." And this is another 
reason, why the conflagration spoken of, cannot work 
the destruction of the world. 

c. It will not do so, because the terms, under which 
it is described, forbid it. The time of this conflagra- 
tion, is called "the harvest of the earth" " The har- 
vest is the end of the world" Now, nothing could be 
further from the idea of harvest, than destruction. 
The one is the very antipodes of the other. They 
are opposed, throughout. The harvest is, for the 
ingathering of the fruits; not for the destruction, 



160 



DESIGN OF THE HARVEST, 



either of them, or the field, on which they grew. If 
destruction attends it, at all, it is merely that of the 
weeds and noxious plants; in order to prepare the 
field for the crop of the folloiving year. And very 
strikingly do our Lord's words carry out this idea, 
when He says; "In the time of harvest, I will say to 
the reapers, Gf-ather together first, the tares and burn 
them; but gather the wheat into my barn." Matt, 
xiii. 30. And so, He continues; " As, therefore, the 
tares are gathered, and burned, in the fire ; so shall it 
be, in the end of the world. The Son of Man shall 
send forth His angels, and they shall gather out of 
His kingdom, all things that offend, and them which 
do iniquity: and shall cast them into a furnace of 
fire." (vs. 40, 41.) Their destruction is, just, a pre- 
paration of the field of the world, for that which is to 
follow. It is one of the circumstances of the harvest; 
not the harvest itself. And "His kingdom" — out of 
which, "all that offend, and they that do iniquity" — 
shall be gathered; is, clearly, the field in which the 
wheat and the tares were sown; i. e., the world. And 
the glorious consummation of it all, is: " TJien shall 
the righteous shine forth, as the sun, in the kingdom of 
their Father." All through this passage, brethren, 
the kingdom is one and the same. It is the field — 
the ivorld — in which the good seed and the tares were 
sown; out of which, "all that offend" shall be 
gathered; and in which, "the righteous shall shine 
forth, as the sun," for ever. "Search and look;" if 
these things are not so. Our Lord is speaking of the 
same event, which St. Peter describes. Both call for 
the same element ; i. e., a purifying conflagration. 



NOT DESTRUCTION. 



161 



And the "new heavens, and the new earth, in which 
dwelleth righteousness," of which the Apostle speaks; 
what is this, but the field of the world; or the king- 
dom, "out of which all that offend," shall be gather- 
ed? The event is the same, in both. The means 
employed, are the same ; and the end attained, is the 
same. They are one, throughout. 

And, precisely, in the same line of thought, St. 
Peter avers, that the purpose of this conflagration, is, 
"the perdition of ungodly men," And after this is 
accomplished, the earth is to put on a new phase of 
beauty; in which, no one discordant element shall 
again appear. This destruction was accomplished, 
once, by a flood. It will be again, by fire. In the 
flood, the Apostle says, "the earth perished" Moses 
says, it was " destroyed" How did it perish? How 
was it destroyed? Simply, in reference to its state, 
for a time, as an habitable globe. No other destruc- 
tion was wrought by the flood. None other will be, 
by the fire. 

Nor, indeed, will the second destruction, be so 
great as the first. "I will not again curse the ground 
any more for man's sake. . . . Neither will I again, 
smite any more, every living thing as I have done" 
Gen. viii. 21. Whatever, therefore, this destruction 
may be; it will neither be so fearful, nor so extensive 
as the first. There shall be nothing in it, to interrupt 
the return of "seed-time and harvest, and cold and 
heat, and summer and winter." These are to endure 
as long as the earth lasts. And that is to be, "for 
ever." And so, this conflagration will not work the 
destruction of the world. 

14* 



162 



THE DESIGN OF 



Again, therefore, the question returns: What does 
this passage mean? What is the truth, which it sets 
forth? What is the end, to be gained, by this con- 
flagration ? 

You are to observe — and it is of the first importance 
that you do so — that the destruction of which it speaks, 
is that of the living wicked. It is 66 the perdition of 
ungodly men;" i. e., of the eminently ungodly. The 
word, very clearly, calls for this rendering. This is 
the object, for which, all this machinery of judgment 
is to be set in motion. And you will find, I think, 
that there is nothing in the words of St. Peter, to 
extend their meaning, beyond this. While there is 
much, both in his words, and in other passages, thus 
to limit them. He expressly asserts, that it is for 
this purpose. And other passages confirm this view. 

"Upon the ivicked, He shall rain snares, fire and 
brimstone, and an horrible tempest." Ps. xi. 6. Now, 
these fiery judgments are, manifestly, reserved for 
one class. They shall come down on the head of 
"the wicked;" i. e., the living wicked; while others 
shall be as free from them as the Israelites were in 
Goshen; when the judgments of God overtook the 
Egyptians. 

So, again we read: "The day of the Lord of hosts 
shall be upon every one that is proud and lofty, and 
upon every one that is lifted up; and he shall be 
brought low." Isa. ii. 12. Now, this "day of the 
Lord," will be "when He ariseth to shake terribly the 
earth" (ver. 21) — i. e., the very time of which St. Peter 
speaks. There shall be a mighty combination of the 
powers of the earth, in the latter days. They shall 



THE CONFLAGRATION. 



163 



be " proud and lifted up," in the madness of their 
rage against the Most High. They consult to over- 
throw His cause. They band themselves together to 
fight against it. It will be such a gathering, as earth 
had never, before, seen. Its rulers are, clearly, 
pointed out. But of them, in the flush of their 
power, God says: "I will rain upon him, with pesti- 
lence, and with blood ; and I will rain upon Mm and 
his bands, and upon the many people that are with 
Mm, an overfloiving rain, and hailstones, fire and 
brimstone.''' Ezek. xxxviii. 22. Now, what is this, 
but the same catastrophe ? The Psalmist and Prophet 
and Apostle, speak of it. And if you ask, When will 
it take place? The prophet tells us, when he says: 
"When I have brought them," i. e., the whole house 
of Israel, "from the people, and gathered them out of 
their enemies' lands, and am sanctified in them, in 
the sight of many nations ; . . . and have left none 
of them any more there . . . and have poured out my 
Spirit upon the whole house of Israel, saith the Lord 
God." xxxix. 27-9. And this, beyond all contro- 
versy, will not be done, until "the day of the Lord" — 
i. e., the very time of which St. Peter speaks. But, 
after these judgments, we read: "And I will set my 
glory among the heathen, and all the heathen' — i. e., 
the nations — " shall see my judgment that I have exe- 
cuted: and my hand that I have laid upon them." 
(ver. 21.) What nations, brethren, if all are then 
swept away? How can Jehovah be sanctified; ex- 
cept in the eyes of those who see His judgments, and 
are saved from their power ? And this is but one, 



164 



ANIMAL KINGDOM, RESTORED. 



of many passages, which lead us to the same con- 
clusion. 

Very fearful, indeed, is the scene which St. Peter 
brings before us. But then, I beg you to examine 
and see — it is not a universal destruction, of which he 
speaks. Its purpose is "the perdition of the un- 
godly ;" the sweeping away of the banded enemies of 
God : the uprooting of all His foes ; the breaking in 
pieces of all combinations against Him. The animal 
kingdom reappears on the stage. They will be to the 
world, in the millennial age — which this conflagration 
introduces — just what they were to man in Eden. 
There will be no new creation of them. They will be 
restored to their first type; i. e., as it was, before the 
grant of animal food was permitted.* The earth is 
to be purified from the presence of the banded ene- 
mies of our "Lord and His Christ." Its imprisoned 
fires shall be let loose. Earthquakes shall rend it. 
Volcanic eruptions shall change it. "The heavens' — 
i. e., the atmosphere — "shall pass away with a great 

* It is quite needless for us to inquire, How the change from 
their first estate, teas effected? We are not told. So it is just as 
useless to ask, How will they be restored to their first estate? We 
do not know. We are not told. We are told, that, before man's 
sin, "every green herb" was given for meat, "to every beast of the 
earth, and to every fowl of the air, and to every thing that creepeth 
upon the earth." Gen. i. 30. That is the record, plain and exact, 
and positive, as language can make it. This Eden-picture of the 
animals in peace, is brought back again, in the kingdom of the 
Messiah. The millennial age restores it. In what the change will 
consist; how it will be brought about; precisely how much is re- 
quired to produce it; I do not claim to know. Do you? The 
positive statement is made ; and no more. 



HEAVENS PASSING AWAY. 



165 



noise." Very descriptive is this phrase. It is, "pass 
by \ with a rushing sound, as of a tornado."* It is a 
fearful commotion. But it does not, at all, convey 
the idea of universal destruction. The description of 
the Apostle, very strikingly reminds one, of the ter- 
rors attending the eruptions of the great volcanoes. 
" One cannot,'' says Bishop Berkley, "form a juster 
idea of the noise emitted by the mountain, (Vesuvius,) 
than by imagining a mixed sound, made up of the 
raging of a tempest, the murmur of a troubled sea, 
and the roaring of thunder and artillery, confused 
altogether. Though we heard this at the distance of 
twelve miles; yet it was very terrible." In 1744, the 
flames of Cotopaxi rose three thousand feet above the 
brink of the crater; and its roarings were heard at 
the distance of six hundred miles. [Dick.) 

Of an eruption from Kilauea Hawaii, we have the 
following account: " The lavas rolled on, sometimes 
sluggishly and sometimes violently It swept 

* It is very interesting to note how the earlier versions rendered 
this: 

Wiclif— 1380 — has it: "For the day of the Lord schal come as a 
theef: in whiche heuenes, with greet bire" — i. e., confusion — 
"schuln passe; and the elementis schuln be dissolved bi heete ; 
and the erthe, and alle the werkis that ben in it; schulen be 
brente." 

Tyndale — 1534 — "The hevens shall perisshe with terrible noyes, 
etc." 

Cranmer — 1539 — "The heauens shall passe away, in maner of a 
tempest.'' 

Rheims — 1582 — "In the which, the heauens shal passe with 
great violence, but the elementes shal be resolued with heate, and 
the earth, and the workes which are in it, shal be burnt. ,, 



166 



THE EARTH, PREPARED 



away forests in its course ; at times parting and en- 
closing islets of earth and shrubbery; and, at other 
times, undermining and bearing away masses of rock 
and vegetation on its surface. Finally, it plunged 
into the sea, with loud detonations. The burning lava, 
on meeting the ivaters, tvas shivered, like melted glass, 
into millions of particles, ivhich ivere thrown up in 
clouds, that darkened the sky, and fell like a storm of 
hail over the surrounding country. Vast columns of 
steam and vapours rolled off before the wind; whirl- 
ing in ceaseless agitation, and the reflected glare of 
the lavas formed a fiery firmament overhead. For 
three weeks, this terrific river disgorged itself into the 
sea, without abatement." (Dana s Geology, U. S. Ex- 
ploring Expedition, p. 190.) 

"The intense heat of the fountain and stream of 
lava, caused an influx of cool air, from every quarter. 
This created terrific tvhirhvinds, which, constantly 
stalking about, like so many sentinels, bade defiance 
to the daring visitor." (American Journal of Science, 
Sept. 1852, p. 258.) 

Now, you have but to enlarge this scene. You 
have but to suppose the imprisoned fires, that glow 
beneath the surface of the earth, to be let loose ; in 
order to realize the terrific grandeur of the event 
sketched by St. Peter. And, so perfect is the prepa- 
ration for this, that Mr. Lyell says: "When we con- 
sider the combustible nature of the elements of the 
earth, so far as they are known to us; the facility 
with which their compounds may be decomposed, and 
enter into new combinations; the quantity of heat 



FOR THIS CONFLAGRATION. 



167 



which they evolve during these processes; when we 
recollect, that water itself is composed of two gases, 

which, by their union, produce intense heat ; 

we may be allowed to share the astonishment of Pliny, 
that a single day should pass, without a general confla- 
gration" [Principles of G-eology, Vol. ii. p. 451.) 

As yet, the hand that formed these elements, re- 
strains them. He wUl do so, until His designs are 
accomplished. They are powerless against Him. 
"When the appointed time has come ; those restraints 
will be lifted off. He, who kindled those fires ; will 
summon them to their work. He will let loose the 
imprisoned elements. The instrumentalities that have 
slumbered so long; will come forth to their mission.* 
His hand will prescribe their course; direct their pro- 
gress; assign their limits; and, by them, overwhelm 
the banded enemies of His cause, with swift and 
remediless destruction ! 

When this is done, the " new heavens and the new 
earth" appear; and a new order of things is set up. 
And, so St. Paul teaches, when he says: "And 
Thou, Lord, in the beginning, hast laid the foundation 
of the earth : and the heavens are the work of Thy 
hand. They shcdl perish; but Thou remainest." But 
how perish? The next verse answers, "And as a 

* I suppose, the doctrine of the Bible is, that, by a special act of 
His power, God will set in operation, the instruments that shall 
accomplish this. The preservation therefore of the animal king- 
dom ; and of the nations not banded together with the Beast, and 
False Prophet ; is altogether consistent with the idea of this con- 
flagration, inasmuch as it will be limited to certain regions; and 
occupy, probably, considerable time in its progress. 



168 HEAVENS AND EARTH CHANGED. 



vesture shalt Thou fold them up, and they shall he 
changed: 9 Heb. i. 10-12. 

Aye: that is it. " Changed!" The curse shall be 
lifted off. The blight of sin shall rest upon the works 
of God no more. Now, all creation is subject to 
unholy uses. The sun shines on the evil; as well as 
on the good. The moon and the stars look down on 
wrong, and oppression, and crime. The sighing of 
the prisoner, the down-trodden, and the oppressed, 
goes forth on every breeze. The earth nourishes 
those, who defy its Maker and theirs. The rains fall 
on the lands of those, who are rebels against God; 
and tyrants over man. All the courses of nature 
minister to those, who harden themselves in oppo- 
sition to His will. And the very air, that bears life 
and blessings upon its wings, is returned in curses to 
Him who bade it blow ! The earth was made, teem- 
ing with wondrous beauty. Now thorns, and thistles, 
and noxious weeds, infest it. Tempests sweep across 
it. Earthquakes rend its bosom. Pestilence and 
disease go forth, through every land ; and decay and 
death reign everywhere, with resistless sway. But 
in all these respects, "it shall be changed. " From 
all these evils it shall be cleansed. It shall be re- 
stored to beauty, equal to that which first adorned it. 
Again, it shall lie in the light of its Creator's smile. 
But that Creator shall then assume the dearer name 
and wear the brighter crown, of its Redeemer. No 
cloud of sin shall darken it again. A beauty, a glory 
and a blessedness, worthy of its Redeemer's work, 
shall be its everlasting portion. And God's will shall 
then, "be done on earthy as it is in heaven." Then 



BLESSEDNESS OF THE THEME. 



169 



the scene, which the poet has sketched, from "the 
volume of the Book," shall be realized; and 

" One song employ all nations; and all cry 
Worthy the Lamb, for He was slain for us. 
Worthy the Lamb, the hills and plains reply. 
The dwellers, in the vales, and on the rocks, 
Shout to each other; and the mountain tops, 
From different mountains, catch the flying joy; 
Till, nation after nation, taught the strain, 
Earth rolls the rapturous hosanna round!" 

I know not, brethren, how this theme may affect 
you. But, for myself, I confess, I cannot dwell upon 
it, without a quickening pulse, at the thought of the 
final and glorious triumph which it sets before us! 
I bless God, for the bright glimpses of the splendours 
which shall mark the Redeemer's reign. It is a 
wondrous privilege to be permitted to look forward 
and contemplate the period of His glorious return to 
earth. It is a blessed thing, to turn the eye of faith 
upon the brightness of His "many crowns!" And, 
as we dwell thereon, that which places a hope — firmer 
than an adamantine rock, beneath our feet — is that the 
pathway to those crowns, leads up from the foot of the 
cross ! The cross of Christ ! 0, it shall yet be the 
central figure of all creation s history! From it shall 
go forth the mighty attraction, that shall hold the 
universe together. And as worlds revolve around 
their central sun; so, shall the universe move in its 
mighty orbit, round the central fact of " Christ, and 
Him crucified." 

On that cross, the Saviour won His crown. His 
"agony and bloody sweat; His cross and passion;" 

15 



170 



CONCLUSION. 



invest it with all its glories. The brightness of the 
one would have had no existence, but for the shame 
and humiliation of the other. 

And His example, here, points out a great truth to 
us. If we would attain to the glory of His kingdom ; 
we must seek and find, an interest in His cross. 
Faith in Jesus Christ, must unite us with His death ; 
or we shall have no share in all the blessings which 
that death secured. The cross must lead us to the 
crown. Only, in its shadow, are we safe. Only, in 
the death, which it sets forth, can we attain to life. 
Only, through the shame, which it records, can we 
receive a title to the glory and blessedness of the 
everlasting kingdom. Men and brethren, what is that 
cross to you? 



LECTURE X. 



For unto the angels hath He not put in subjection the world to 

come, whereof we speak.— Heb. ii. 5. 
And the kingdom and dominion, and the greatness of the kingdom, 

under the whole heaven, shall be given to the people of the saints 

of the Most High, etc.— Dan. vii. 27. 

The subject which these words bring before us, is The 
state of the earth, as the seat of the kingdom of Gcod. 

The argument on this subject, in the Epistle to the 
Hebrews, is a very striking one. In chapter first, the 
apostle declares the superiority of Christ over the 
angels : 

a. In His name, or nature. 

b. In His honours; or the position He fills; and 

c. In Sis offices. 

In office, He is to be king. He is set apart to this 
by solemn covenant. Then follows an exhortation to 
obedience; based on the foregoing considerations. 
Then — resuming the course of the argument — the 
apostle declares, that to Christ, and not to the angels, 
hath God " put in subjection the world to come, ivhereof 
we speak;" i. e., which is to be the seat of His king- 
dom. His argument further is, that dominion over all 



172 



STATEMENT OF THE ARGUMENT 



His works was first given by God to man; that it was 
lost ; but that Jesus — in assuming our nature — re- 
served to Himself, and His people through Him, the 
exercise of the grant of dominion thus given; thus 
lost ; and thus regained. In Him the purposes of 
God will be completely and gloriously fulfilled. 

You will find, I think, that this is an exact state- 
ment of the argument. The apostle quotes the eighth 
psalm, as the foundation on which it rests. I com- 
mend it to your very careful examination. Taking it 
up at the words, " Thou hast put all things under His 
feet;" he declares, that "we see not yet all things put 
under Him." The dominion given was, in point of 
fact, not yet attained. The steps leading to it were 
taken. But the dominion itself was not gained. The 
first part of the process, which was to result in its 
complete attainment — was set up. Jesus had taken 
our nature. As "the second man," He had come to 
win back that which "the first" had lost. He was 
our surety — our representative — acting in our stead. 
He had humbled Himself to death ; that He might 
win us back from the consequences of our fall. The 
right of dominion, therefore, is thus in Him. But the 
dominion itself is not yet attained. " The second 
Adam" connects man, at Calvary, with the gracious 
designs of God; just where "the first Adam," in 
Eden, broke them off. 

Now, of this argument, Mr. Barnes says: "Much 
difficulty has been felt by commentators, in regard to 
this passage, and to the principle on which it — the 
eighth psalm— is quoted." (In loc. p. 58.) Of coarse, 
they have "felt much difficulty." Proceeding on the 



IN HEBREWS I. AND II. 



173 



supposition that the kingship of Jesus is only spiritual; 
how else could it be? What else than difficulty — 
insurmountable difficulty — could be experienced or 
expected? If it is true, that His reign is simply in 
the hearts and consciences of His people ; if this 
earth, at His coming, is absolutely to be destroyed; 
the difficulty of applying this quotation and verifying 
the argument, is such as no human mind can over- 
come. 

And this is the form which it assumes: Jesus Christ 
is ordained Icing. The Scriptures most positively 
assert this. But how king? This psalm asserts, that 
to man the visible rule and headship over all the works 
of God was given. The reins were placed in his 
hands. The dominion was his. But he lost it. The 
reins fell from his hands. We see not yet, all things 
put under him. But we see Jesus, clothed in our 
nature; that by His death, He might remove all the 
consequences of our fall. 

This is the argument. And I ask you, brethren, 
who can feel its force; or see the meaning of the 
quotation ; except we read it, in the light of Sis literal 
and absolute kingship? Failing to do this ; what won- 
der, that "much difficulty has been felt," in regard 
to it? What has a reign, that is simply spiritual, to 
do with the dominion, first given to man, over all the 
works of God. He does so reign, in the hearts of His 
people, now. It is a truth, never to be lost sight of. 
But then, it is not the truth here taught. How is such 
a reign, a carrying out of the sovereignty, with 
which man was crowned; over the beasts of the field, 
15* 



174 



FANCIFUL INTERPRETATION. 



and the fowls of the air, and over all the works of His 

hands?* 

Very justly, as it seems to me, Mr. Barnes says: 
w The argument of Paul seems to be this. Originally, 
this control was given to man. It was absolute and 
entire. All things were subject to him; and all 
obeyed. Man was made a little lower than the an- 
gels; and was the undisputed lord of this lower world. 
He was in a state of innocence. But he rebelled ; 
and his dominion has been in some measure lost. It 
is found complete, only in the second man, the Lord 
from Heaven." (Notes on Ileb.) 

I take this to be a fair statement of the Apostle's 
argument. But what does it avail; if this dominion 
is not, by Him, icon back for His people? Where is 
the point of the argument ; if that dominion, is not 
yet to be theirs, through Him? The chain is broken. 
The circle is incomplete. There is a wide gap, be- 

* It is indeed, somewhat difficult to repress a smile at the 
lengths, to -which this mode of interpretation has driven its advo- 
cates. Thus, the learned and pious Bishop Home, speaks of this 
psalm : 

"The souls of the faithful, lowly and harmless, are the sheep of 
His pasture ; those, who like oxen are strong to labour in the 
Church, and who, by expounding the word of life, tread out the 
corn for the nourishment of the people, own Him for their kind and 
beneficent Master. Nay, tempers fierce and untractable as the 
wild beasts of the desert, are yet subject to His will. Spirits of the 
angelic kind, that, like the birds of the air, traverse, freely, the su- 
perior region, move at his command ; and those evil ones, whose 
habitation is in the deep abyss, even to the great leviathan himself; 
all, all put under the feet of the King Messiah." (Home, in loc.) 
And yet, on the principle of interpretation, which the good Bishop 
adopted; what other disposition could be made of it? 



DOMINION TO BE RESTORED. 



175 



tween God's first plan, and the results of the work of 
Christ. If there is not to be a day, when man will be 
re-invested, through the work of the second Adam, with 
all the powers, originally conferred, by his Maker; 
what is the meaning of the Apostle s argument ? 

But, when this dominion was lost ; when Jesus, as 
the second man, took the nature of the first, who lost 
it ; when this fact, is made the corner-stone of an 
argument, concerning this kingdom; the reason why 
this quotation is made, seems to be clear as a sun- 
beam. Hold over this passage, the light of this truth ; 
and all difficulties, concerning it, vanish. The do- 
minion, lost in Adam, shall be restored in Jesus. The 
nature, crowned as monarch, in creation; shall re- 
ceive a brighter crown in redemption. Man — redeemed 
man — will rise to a glorious headship over all the 
works of God. He shall walk forth, as king, over a 
redeemed and regenerated earth. The visible creation 
shall be in peace and perfection, around him. All 
things shall own him, lord. The invisible creation — 
the special domain of the higher philosophy- — shall 
lay bare its secrets before him. And the slow attain- 
ments, which centuries of accumulated labour, now 
enable him to make ; shall yield themselves up to his 
will. I read the pledge of all this, in the sinless hu- 
manity of Jesus. Hence, He is called "the second 
Man." Adam was the first, of mortal form, in the 
image of God. But sin came; and destroyed that 
image. Its glorious lines were blotted out and de- 
stroyed. It cast the crown from his brow. It en- 
feebled his powers. It blinded his spiritual vision. 
It perverted his nature. It destroyed the harmony 



176 



PERFECTION OF THE 



of the works of God. It turned the universe against 
him. But Christ was the second Adam. And in 
Him was no sin. He kept His humanity, pure. The 
strongest and subtlest temptations came about Him. 
But He repelled them all. He repelled them, I mean, 
as Man. As a man, He retained the perfect purity, 
with which He came into the world. The humanity 
He bore, was sullied by no breath of sin. On its 
spotless surface, lay — bright and perfect and glorious 
— the image of God. Men might look and see it 
there. Deep in his inner nature, that image was 
formed. His human soul was moulded in it. It 
shone out in all He did and said. It was there, as the 
perfect flower is in the bud. But there was no worm 
at the root, to mar it; no blight to injure it; no 
winter's breath, to destroy it. Day by day, it came 
out, in all the loveliness of its perfect nature. Each 
position in which He was placed, drew forth some new 
display of the beauty that adorned Him. And for 
the first time, the incarnate image of God, lived and 
moved and had a being, among men. Hence, He is 
the second Man. The millions between the two, are 
not reckoned. They are unworthy of the name. 
They do not come up to the standard mark. They 
have fallen far, far below it ; and wandered from it, in 
all its requirements. Hence, we read, that man was 
made in the image of God. He fell. Then we read, 
that he " begat a son in his own image." And that 
image — i. e. of frail, perishing man, as the word im- 
ports — was perpetuated from that hour. The image 
of God, is seen in man, no more. But Christ came. 
And so, in Him, we are to read the proof of all that 



HUMANITY OF JESUS. 



177 



man ivas designed to be. And as we follow Him, 
through His course; we see glorious traces of that 
power, which shall, in Him, bring man back again, to 
the type of His first creation. The dominion, then 
conferred ; shall be his again. But it shall be his, in 
Jesus. Sickness was not till Adam sinned. It fled 
away at the word of the second Adam. The dead — 
the blind — the lame — the palsied — the dying and the 
dead — 0! these were not, till sin came! And so, 
they come, and lay their tribute at the feet of the 
Deliverer from sin! Death was unknown, till Adam 
fell. It reigned, unrebuked, till He came, whose 
work it was, to destroy death ; and win back the world 
from its dominion. And so, in His ministry, "the 
blind see and the deaf hear, and the dead are raised." 

And note, too, how progressive are the tokens of 
His power over it.* The daughter of Jairus, just 
dead, obeys his word ; and comes back to life again. 
The son of the widow of Nain — carried out to burial 
— hears His voice, and rises from the bier. Lazarus 
— on whom corruption had begun its w T ork — walks 
forth from his four days' sleep, in death. And now 
Jesus himself dies. Is then, His mission, a failure? 
Are these glorious foreshadows of His future work, to 
come to nought? 

Nay, brethren, nay. There is no such thing. He 
rises from the dead. And after He rises, the graves 
of His saints open. And they, w T hose dust had 

* This thought is presented, very forcibly, in a sermon, by the 
Rev. Archer Butler, on the power of the resurrection. St. Augustine 
in his Homily 44 On the three dead persons, raised by Christ," re- 
fers to it, in a different way. 



178 



CONSEQUENCES OF SIN 



mingled with the elements; took form and life again. 
And men gazed on these inhabitants of the tomb — 
these citizens of distant ages — walking forth, as living 
tokens of His finished work. And thus, He carries 
His work, through every stage of its progress. And 
Death, even in the deepest hiding-places of its power, 
is subject to His control. 

We may change the scene. It is sunset in Judea. 
The evening twilight is just beginning to gather on its 
plains. Capernaum has been listening to the words 
of Him, who spake, as never man spake. And now 
look on the scene which the evangelist sketches: 
"They brought unto Him, all that were diseased, and 
them that were possessed with devils. And all the 
city w T as gathered together at the door." Mark i. 
33-4. They came to prove His power. And before 
Him, they lay out, in ghastly array, the sick, the 
lame, the palsied, the possessed. There was the 
fevered man, in his delirium — the fierce demoniac — 
the palsied, in the utter helplessness of his state — 
the lame — the blind — the deaf — the dumb — all were 
there. It was Humanity, in its deepest degra- 
dation; uttering its wordless, but eloquent moan, in 
the ear of Him, who came to win it back, to the glo- 
rious estate from which it had fallen. 

And how did he receive the application? You 
seem almost to look upon the radiance that sat upon 
His brow — to hear the deep-toned tenderness of His 
voice — and to catch the beamings of that eye that 
wept over the ruins of our nature — as you read the 
simple record: " He healed them all." 

And so, in reference to everything, that told of 



DONE AWAY BY CHRIST. 



179 



the reign of evil. The tempest rages in its fury. 
The billows swell; and threaten to overwhelm the 
ship in which He sat. It is but for Him to rise, and 
speak, "Peace; be still!" And the winds die away. 
And the waves crouch at His feet ; rebuked for their 
unnatural raging. Spirits of darkness confess His 
might. And the fish of the sea own His invisible 
power ; and bring a willing tribute to his need. 

And have these things no voice ? Rather, do they 
not speak to us in tones of persuasive power? Do 
they not come to us, as pledges, that the domi- 
nion, once lost, shall be restored to us again? Do 
they not tell us, that in His reign — when His king- 
dom is set up — these things shall have no place? 
Do they not assure us, that, through Him, the world 
shall be freed from their dominion? Do they not, 
point us to a time, when these instances of His power 
shall be the type of the universal order of things? Are 
they not an earnest of this ? Do they not assure us, 
that man shall be reinvested with the dominion which 
sin plucked from his hands; inasmuch as that domi- 
nion is wielded by the humanity of Him, who is the 
restorer of our race? 

I confess, brethren, I can draw no other conclusion 
from them. The life of the Saviour, and the argu- 
ment of the Apostle, explain each other. They are 
in direct connection. You understand neither, fully, 
without the other. The facts of the Saviour's life, 
take on a breadth and massiveness of proportion; and 
the argument of the Apostle, a grandeur and firmness 
of structure, that nothing else can reveal. And be- 
sides all this ; the passage before us, instead of being 



180 



THE WORLD TO COME, WHAT? 



hard to understand, takes on a simplicity of meaning 
and a fitness of application, that a child can appre- 
hend. While, at the same time, it extends its pro- 
portions to a degree that no human mind can fully 
measure ! 

This, then, is the argument of St. Paul. And these 
are its results. It is the assertion of the dominion of 
man over " the world to come;" as a result of the 
work of the Lord Jesus Christ. 

And what is that world ? I quote again from Mr. 
Barnes: "The word, here rendered world — oikou- 
mene — means properly the inhabited or inhabitable, 
world. The proper meaning is the world or earth, 
considered as inhabitable/ ' 

No doubt, he is entirely correct. It is this earth — 
this habitable earth — of which the Apostle speaks. 
Will you think that I am going quite too far, if I say, 
It is not habitable, now, in the Bible sense of the 
word ? Large portions of it are unfit for the abode 
of man. The extremity of heat and cold — burning 
sands, and eternal snows — the blast of the tempest — 
the convulsions of the earthquake — pestilence and 
disease — exclude man altogether from a large part of 
its surface. Moreover, in its most favoured regions, 
it can scarcely be said to be habitable. Man is 
everywhere "of few days, and full of evil." His life 
on earth, is "a shadow." It is "a vapour." It is of 
a hand's-breadth, in continuance. Man is a pilgrim, 
passing on in his journey; a sojourner, as for a night; 
rather than an abiding inhabitant of the earth. Half 
our race die in infancy. And of those who are spared 
to maturity ; a generation attains to less than half his 



m 

MAN, NOT AS GOD MADE HIM. 181 

three-score years and ten. And, if from these, you 
turn to the mature old man ; how the picture deepens 
in its colouring! The bowed and tottering frame; 
the shrivelled muscle; the strength departed; the 
natural powers decayed; his senses scarcely connect- 
ing him with the surrounding world ; what a comment 
is this, on the progress of decay ! Is this the state of 
man, as God pronounced him "very good?'' 1 Is the 
sceptre of dominion, over His works, to come into 
hands palsied by age — weakened by disease — and 
powerless in death? Never. " The world to come, 
whereof we speak" will know no such sight as this. 
When sin is done away, it will be, as truly, a "habit- 
able earth" as if Adam had never sinned. Sickness 
shall invade it no more. Every element shall be 
shorn of its power to hurt. And man — no longer 
preyed on by disease — no more subject to death — 
shall live upon it, in the full enjoyment of all his 
powers ; until his glorious change shall come. 

What disturbing elements were introduced into the 
constitution of man, by the fall, we do not know. Of 
what they consist, we know not. We know they are 
very great. And, though this body is, still, a won- 
drous monument of creative power and skill, it is an 
equally eloquent witness of the presence of some dis- 
turbing powers ; whose constant tendency is, to decay 
and pain and death. The foundations of our being, 
are laid in this tendency. And, though an enlight- 
ened education may modify it; the tendency still 
exists. Man cannot pluck it out. For a brief period, 
he may seem to hold it, beneath his sway. But it is 
still there ; surely, though insensibly, carrying on its 



182 DR. CHALMERS. 

work. The undermining is still going on. And, in a 
little while, the fabric tumbles down. The highest 
attainments of the healing art, are built upon its pre- 
sence, as their foundation. 

Corresponding tendencies seem to have pervaded 
the material world. After the flood, we meet not the 
patriarchal age. It is simply impossible, that we 
should. But, when these disturbing forces are re- 
moved; earth and man will be in harmony, again. 
" The world to come," will be a "habitable earth;" 
and man, its abiding lord. 

I know, very well, that this is utterly at war with 
the commonly received idea, at the present day. 
u The common imagination" — says Dr. Chalmers, in 
his sermon on the New Heavens and the New Earth — 
" that we have of paradise on the other side of death, 
is that of a lofty, serial region, where the inmates 
float in ether, or are mysteriously suspended upon 
nothing — where all the warm and sensible accompani- 
ments, which give such an expression of strength and 
life and colouring, to our present habitation, are 
attenuated into a sort of spiritual element, that is 
meagre and imperceptible, and utterly uninviting, to 
the eye of mortals here below — where every vestige of 
materialism is done away ; and nothing left, but cer- 
tain unearthly scenes, that have no power of allure- 
ment; and certain unearthly ecstacies, with ivhich it 
is felt impossible to sympathize" {Sermons, vol. ii., 
p. 302.) 

It was, I believe, since the time of Whitby, who 
died A. D. 1726, that this view has grown up to be 
the current belief of the day. It was not so before. 



ALL EVIL FLOWS FROM SIN. 



183 



It was not the doctrine of the early church. It was 
not the doctrine of the Reformers. In a word, it is 
not the doctrine of the Bible. 

All the evils in the world, and in man, are simply, 
the results of sin. Do away these results, by banish- 
ing sin; bring back the earth, to the type of its first 
creation ; and how glorious a world it will be ! Sur- 
vey it as then it was. Imagine it before you, as it 
issued from its Creator's hands; and dwellers in far 
off worlds " shouted for joy," over its fair propor- 
tions. Look on it as God surveyed it, and pronounced 
it "very good." Could there be, think you, a heaven, 
a place of blessedness, more perfect than it was? 

I know, alas, that all our visions are darkened by 
the clouds, and marred by the desolations, which sin 
has introduced ! But conceive that sin was banished. 
Picture all its blights and disasters and countless ills, 
done away. And add to this, in the then new heavens, 
and on the new earth ; the unveiled presence of Grod 
in Jesus Christ, as the portion of His people. Imagine 
this : and you have a scene of beauty, of glory and of 
rapturous blessedness, which words have no power to 
express ! 

Why, brethren, here — in this body — surrounded by 
evils ; exposed to temptations from within and from 
without ; give to a man the sense of pardoned sin ; let 
him realize that Jesus, in the fulness of His grace, is 
in his heart; and language is too weak to express his 
joy! With good old John Newton he will sing: 

"His name yields the richest perfume, 
And sweeter than music His voice ; 
His presence disperses my gloom, 
And makes all within me rejoice. 



184 



god's presence realized. 



While blest with a sense of His love, 
A palace a toy would appear ; 

And prisons would palaces prove, 
If Jesus would dwell with me there! 91 

Paul and Silas found it so. At midnight; in chains ; 
on the cold floor of a dungeon; scourged and bleeding; 
they sang hymns of praise to the Saviour's name. 
And thousands upon thousands, have, since that day, 
added their testimony to it. From the dungeon, on 
the rack, and at the stake, the song of rejoicing has 
gone up, to a present Saviour. 

But in "the world to come," this body will be laid 
aside. It shall be exchanged, for a glorified and 
spiritual body: whose integrity sin shall never mar. 
The spirit shall be purified from all the effects of the 
fall. The curse shall be removed. "The tabernacle 
of God shall be with men; and He will dwell with 
them." They shall look in His face. They shall be 
made like unto Him. They shall doubt His word; 
and distrust His love ; and grieve His spirit ; no more. 
They shall be at home, in this mansion of their 
Father's house. 

Have you, then, a conception of the perfect bliss ; 
the rapturous joy; that shall be theirs? Can you 
express a fit idea of the gladness, that shall well up 
in every bosom; and pervade every nature; and 
beam in every eye ; and speak through every tongue ? 
Alas! we have none. Strains of sadness steal into 
our most joyous songs. But in the harp of humanity, 
in "the world to come," every string shall be in per- 
fect tune. And the presence of Jehovah- Jesus, shall 
wake all its tones, into one rapturous song of love, 



THE CURSE, REALITY OF. 



185 



that knows no fear; and joy that bursts from hearts 
of unclouded blessedness ! 

Here and now, the curse rests on all the works of 
God. There is a philosophy, born of ignorance and 
pride and unbelief, which denies this. But then, it is 
most positively taught in the word of God. Who can 
doubt it; if he believes that word? "Cursed is the 
ground, for thy sake;' was the first utterance of it. 
Then, the fairest beauty of earth, departed. Its 
treasures were locked up, in its bosom. And man 
must draw them, slowly forth, by the constant labour 
of his hands. 

And, all through, the Bible re-asserts this truth. 
"He turneth rivers into a wilderness, and the water- 
springs into dry ground. A fruitful land into barren- 
ness; for the wickedness of them that dwell therein " 
Ps. cvii. 33, 34. Is not that positive enough? 

" The earth mourneth and fadeth away ; the world 
languisheth and fadeth away; the haughty people of 
the earth do languish. The earth, also, is defiled 
under the inhabitants thereof ; because they have trans- 
gressed the laws" etc. Isa. xxiv. 4, 5. The complete 
realization of this passage is still future. It stretches 
out to the close of the latter days. It will, then, 
be fulfilled in all its breadth of meaning. But at 
present, it may, well enough be quoted, to sustain 
the very express declarations of other parts of Scrip- 
ture. 

"How long shall the land mourn, and the herbs of 
the field wither: for the wickedness of them that dwell 
thereinV Jer. xii. 4. Now, there could not be a 
more clear and precise statement of a truth; than 

16* 



156 



creation's bondage, 



these passages make of this. And there are many 
others, that go out to an equal length. 

The beauty of earth: is it not. ever, beauty tend- 
ing to decav? Its loveliness: has it not. alwavs. an 
undertone of approaching change': The curse; where 
is it not?" 

St. Paul calls it "the bondage of corruption." How 
expressive the phrase! And how universal its appli- 
cation. How speedily does corruption steal over 
earth's fairest scenes ! How quickly does all that is 
beautiful attest its power 1 And the fairest and most 
beautiful, ever the first. I press not now. this truth, 
in reference to our race. Alas! who need* an argu- 
ment here? From the countless voices of the past: 
from the living and the dead, alike : there comes forth 
the same attestation of it. I refer to its lower forms 
of exhibition. The fruits that resale our taste: the 
flowers that delight the eye ; the grains on which we 
feed; all bear witness to this truth. Does not every 
one know, their constant tendency to degenerate? 
Are they not kept up to what they are. by the con- 
stant labours of the husbandman? Will not the 
luseiousness of the one: ami : . " • arm. w 
of the other: and the excellence of all: decrease and 
die out. if left without constant and skilful care? Is 
not man's triumph, everywhere, wrought out by man's 
toil? Earth tends to barrenness : does it not? Nox- 
ious weeds spring up: if labour keeps them not down. 
We need a shelter from the sunbeam by day. : 
from the moon by night: from summer's heat and 
winter's cold. Everywhere, are proofs of antagonism. 
And the trees, that autumn strips of their leaves, and 



BROKEN. 



187 



exposes to the wintry blast; and the verdure and the 
beauty, with which spring robes the year ; what is all 
this, but God's ever recurring parable of the winter's 
reign of sin; and the spring-time gladness of "the 
new heavens and the new earth? 

46 When I stand," says Goethe, "all alone at night, 
in open nature, I feel as though it ivere a spirit, and 
begged redemption at my hands. Often have I had 
the sensation, as if nature, in wailing sadness, en- 
treated something of me; so that, not to understand 
what she longed for, cut me through the heart." 

And was this a poetic fancy, merely? Nay. It 
is the doctrine of the Book of God, meeting us on 
the page of the great poet of Germany. He saw 
' 'the bondage of corruption," oppressing creation. 
He heard, as it were, the clanking of the chains, 
which bound it. But not of him, did it ask redemp- 
tion. That was already achieved. It was waiting 
for its purchased deliverance. It was silently, long- 
ing for the coming of the hour, when its bondage 
shall be broken; its chains of corruption fall off; and 
itself, rise up into the fulness of a new creation. 

And that hour is drawing near. The creature, 
who shared the blight of sin; shall also feel the bless- 
ings of redemption. And so, in "the world to come," 
it is written, " There shall be no more curse" The 
former things shall have passed away. It shall be 
brought back to its first estate. Its glorious beauty 
shall be, no more, a fading flower. It shall smile in 
undying bloom. " Then shall the earth bring forth 
her increase." Its early fertility shall be restored. 
"The ploughman shall overtake the reaper; and the 



188 



THE CURSE, REMOVED; 



treader of grapes, him that soweth seed." Amos, 
ix. 13. Noxious weeds, and thorns, and briers, shall 
deface it, no more. Its Eden-beauty shall be re- 
stored. The animals shall live in peace; as at the 
first. Tempests shall no longer deform it. Earth- 
quakes, no more, heave and rend its bosom. " Vio- 
lence shall, no more, be heard in thy land; wasting 
nor destruction, within thy borders." Isa. lx. 18. The 
winds shall cease their raging; for " There shall be a 
new heavens; 1 ' i. e., a new arrangement of the atmos- 
phere; by which the outbursts of the tempest, shall 
be needed no more. Every element of harm and 
opposition shall be removed. Every token of blight 
banished. " Joy and gladness shall be found therein; 
thanksgiving and the voice of melody." " Instead of 
the thorn, shall come up the fir-tree; and instead of 
the brier, shall come up the myrtle-tree." Isa. lv. 13. 
"Then the eyes of the blind shall be opened; and the 
ears of the deaf shall be unstopped. Then shall the 
lame man leap as an heart; and the tongue of the 
dumb sing." Isa. xxxv. 5, 6. The foreshadowed 
work of Christ, shall be gloriously realized; and all 
the evils, that followed in the path of sin, shall be 
banished for ever. Then: " Behold, I make all things 
new." "New" in beauty and harmony. "Neiv" in 
perfect adaptation, each to the other. And "new" 
especially in this, that sin will be banished; and 
righteousness dwell in the world for ever ! 

And this is the glorious sight, ever rising up and 
filling the vision of the Book of God. It was figured 
in the Jewish Sabbatic year. There was peace in all 
their borders. All men rested from their labours. 



TYPE, AND PROMISE OF. 



189 



The cattle rested. The land rested. Throughout the 
year, there was, neither sowing of seed, nor reaping 
of grain. God had sent abundance through all their 
borders ; and every man sat, in quiet, beneath his own 
vine and fig-tree. Everything told of peace and 
prosperity. Everything spoke of a nation fearing 
God; and blessed in His service. This was its design. 
And what was this Sabbatic year — what is our weekly 
Sabbath; but a type of that rest — i. e., Sabbath-keep- 
ing; " which remains for the people of God?" 

St. Peter calls it "the restitution of all things, 
which God hath spoken, by the mouth of all His holy 
prophets, since the world began." Acts iii. 21. I 
pray you, examine that text. What is restitution? 
Just bringing things back to their first estate. It is 
nothing else. Whatever was the state of "all things," 
at first; will be their state again. If it is not, there 
is no restitution. It must reach to man ; and he will 
be restored. It must reach the earth; and it will be 
restored. It must reach the inhabitants of the earth; 
and they will be restored. If all this is not done; 
there is no restitution. Holiness alone, will not repair 
the ruins of the fall. Were every man a saint ; that 
would not pluck the venom from the serpent's fang; 
nor restrain the tempest in its wrath; nor bid the 
earthquake cease ; nor put back the hand of sickness ; 
nor turn aside the power of death. The constitution 
of the material universe must be altered. It must 
be brought back to its first estate. And that is 
restitution. 

And that is God's promise. It is not left to infer- 
ence. It has been the burden of every prophet He 



190 



THE ELESSED HOPE 



has sent into the world. He has spoken it, "by all 
the prophets, which hare been, since the world began." 
It is linked in with Christ's second coming. It is the 
glorious result of that coming. As such, the Scrip- 
tures call it, "the blessed hope" As such, it has ever 
been, the pole-star to the Church. And, towards it, 
the eye of the believer has turned; with a trembling 
intensity of interest, that nothing could arrest or sub- 
due. " Enoch, the seventh from Adam," beheld it. 
He caught its earliest beams, as it rose, bright and 
clear, above the storm-tossed ocean, on which that 
Church was called to go forth. Jacob saw it, on his 
dying bed; as he told of Him, unto whom, the gather- 
ing of His people should be. Moses saw it ; and the 
prophets. The man of Uz beheld it, beaming with 
resplendent light. His faith realized the view. "In 
his flesh," he saw his God, as He stood, in the latter 
day, on the earth. David touched his harp, with 
rapturous exultation; as visions of His coming glory 
rose up before him. Isaiah calls up every image 
of grandeur; and pours forth his most entrancing 
strains, as he portrays the splendour of His reign. 
Jeremiah tells of His everlasting covenant. Ezekiel 
saw Him tread the earth again. Daniel tells of the 
majesty of His throne; and beheld all nations serving 
and obeying Him. Zechariah saw Him come with all 

St o 

His saints. While Malachi exclaims: " Behold, He 
shall suddenly come to His temple!" Every prophet 
strikes his harp to the strain of this "blessed hope;" 
and adds his tribute to the glories of that day, that 
shall usher in "the restitution of all things!" 

And well may it be termed "the blessed hope!" 



OF THE CHURCH. 



191 



It is so in itself. It is so, in its influences. It is so 
in all its results, to the people of God; and to all the 
works of His hands. It is fearful, only to the enemies 
of our Lord. It is distasteful, only, to those who 
have no clear realization of a saving interest in its 
blessings. 

And the Christian needs its strong support. Doubts 
are springing up within him. And trials and diffi- 
culties of unnumbered forms, await him. And earth 
offers him no abiding home ; no enduring bliss. He is 
called, moreover, to a ceaseless warfare with the sinful 
nature which he bears about ; and with the enemies 
that surround him. And from this warfare, " there 
is no discharge," while life endures. But, amidst it- 
all, he has the Saviour's legacy of His promised re- 
turn, to cheer him. u 1 will come to you" falls upon 
his soul, refreshingly, as the evening dew, upon the 
drooping flower. His graces revive beneath its in- 
fluence. Amidst the warfare of earth, it is his privi- 
lege to take his stand beneath the outspread banner 
of the truth of God. And, as its folds wave out 
before his eye; he delights to look up, and find it rich 
with the promises of His coming — radiant with the 
light that beams upon it from above; and bearing all 
over its ample surface, "the blessed hope and glorious 
appearing of the great Grod and our Saviour Jesus 
Christ!"* 

* How beautifully — with what calm and quiet assurance — "Watts 
speaks of this in one of his hymns; 

" The gospel bears our spirits up, 
While we expect that glorious hope, 
The bright appearing of our Lord — 
And faith stands leaning on His ivord." 



192 



CONCLUSION. 



WeH, brethren, is it a blessed hope to you? To 
make it so, you must have a clear and scriptural 
assurance, that Jesus is your Saviour. It will not do, 
to trust to a vague, and misty and undefined idea 
about it. The issues at stake here, are everlasting 
issues. It behoves you to be very clear and very 
sure about them ; to see to it, that they rest upon a 
foundation strong enough to sustain eternal interests. 
Neglect here ; a mistake here ; endangers everything ; 
destroys everything. See to it that your hope will 
stand the test. Be sure. Have it very clearly de- 
fined before you. Every hope is operative, in propor- 
tion as it is so. There will be some, who will shrink 
away from His coming. It is, of all others, the event 
which they most dread. There will be others, who, as 
He appears in glory, will look up and say, "Lo. this 
is our G-od. We have waited far Him. He will come 
and save us!" 

Men and brethren, to which class do you and I 
belong ? 



LECTURE XI. 



And I saw in the night visions, and behold, one like the Son of 
Man came with the clouds of heaven, and came to the Ancient of 
days, and they brought Him near before Him. 

And there was given unto Him dominion and glory, and a kingdom, 
that all people, nations and languages should serve Him ; His 
dominion is an everlasting dominion, which shall not pass away, 
and His kingdom that which shall not be destroyed. — Dan. vii. 
13-14. 

The subject, which these words call us to consider, is 
the time and manner of setting up the kingdom of the 
Gcod of heaven. 

And you perceive, that the text very clearly points 
out the time. It is, at the coming of the Son of Man. 
It is, when He shall come near to the Ancient of 
days, that there shall be " given unto Him dominion 
and glory and a kingdom, that all people and nations 
and languages should serve Him." In other words, it 
is when His elect church shall be gathered and glori- 
fied, and presented " faultless, before the presence of 
His glory, with exceeding joy ;" that this declaration 
shall be fulfilled; and the " nations given unto Him for 
an inheritance ; and the uttermost parts of the earth 
for His possession." It is then, that all His banded 
enemies shall be destroyed ; and Satan bound ; and all 
things that offend, be gathered out of His kingdom. 

17 



TIME OF THE END. 



This is the general statement of the time. There 
are however, " signs of the times" which are to indi- 
cate its approach ; and by means of which, we may 
"know that it is nigh; even at the doors." 

You will remember, that the twelve hundred and 
sixty days of the dominion of the little horn, or Papal 
Apostacy, come to an end — i. e., assuming our calcu- 
lation, as to the time of starting, to be correct — in 
A. D. 1866.* 

But this, you will observe, is only "the time of the 
end;" not "the end" itself. It is in overlooking this 
distinction — in confounding these two separate pe- 
riods — that many and grave mistakes have been 
made. Stretching forward from "the time of the 
end" until the end, is a period of seventy-five days — 
made up of two other periods of thirty and forty-five 
days — at the close of which the end shall be. Dan. 
xii. 13. That is to say — if our starting point is 
exact — the child is now born, that may look on the 
closing up of the last scenes of preparation ; and the 
glorious setting up of the kingdom of the God of 
heaven. 

Now, we may speak of "the signs of the times," 

* This also is the end of the greater period of twenty- three 
hundred days — or more properly, of the twenty-two hundred, 
cited by Jerome, as the true reading — mentioned in the vision of 
the ram and he-goat. Dan. riii. 14. Now, counting back from 
A. D. 1866, the twenty- two hundred days of that vision, will bring 
us precisely to the year B. C. 334 — i. e., the very year in which the 
Persian monarchy was dissolved by the death of Darius. Or, to adopt 
the symbols of the prophet, the very year in which the he- goat ran 
upon the ram, "in the fury of his power" (Yer. 6.) Both periods 
terminate together; i. e., "at the time of the end." (Yer. 17.) 



SIGNS OF THE TIMES. 



195 



that mark the drawing near of this period, as Intel- 
lectual, and Moral, and Religious, and Political. 

a. Intellectual. Whatever pertains to the elevation 
and improvement of man's intellectual nature, will, at 
that time, receive an impulse never felt before. It 
will be as though his spirit was anticipating the day, 
when the curse shall be lifted off ; and itself set free 
from the debasing influences of sin. Science and phi- 
losophy, even where — like Aaron's rod — they were 
dry and lifeless before, shall, like it, bud and blossom 
as in a night. Men shall wonder at the greatness 
and rapidity of its disclosures. Intellect shall put 
forth its loftiest powers, and win its brightest renown. 
The secrets of nature shall lie open to the searcher 
after them. And questions, which the science of ages 
had vainly striven to solve, will be answered. The 
seal of the prophetic word shall be broken off. Pro- 
phecies, now dark, shall flash and blaze with light. 
Like mountain peaks, they will catch the first rays of 
the rising Sun of Righteousness. And the claivnings 
of this light, we are now beginning to see. Thank 
God, its noonday brightness will soon be on us! 
"The words are closed up and sealed till the time of 
the end." If therefore, men have erred in their ex- 
position of them, we should not wonder. It is just 
what we have a right to expect ; just what the prophet 
foretold us would be. "Till the time of the end," 
the book was to be sealed. Who, then, could expound 
it? But then the seals will be broken. Light will 
steal into it. As the diamond, opened in the dark, 
gives out the light it had received from the sun ; so 
shall the words of the prophecy of this book. They 



196 



SIGNS OF THE TIMES, 



will shed around the light, which they had taken in 
from Him, "who is the source of it all. Like the vail, 
which now obscures Israel's vision, that seal shall be 
taken away. Its purpose will have been served. 
"The words of the book" will be opened. Clear 
meaning will shine out in passages, now hard to 
understand. And the minister of Christ, as he pon- 
ders his message, shall wonder, that words which are 
then radiant as the dew-drop in the sunbeam, should 
ever have seemed dark to his view ! 

b. Moral. And in this aspect, the "signs of the 
times" will be, equally, decided. Would to God I 
might add — equally bright. But it is not so written. 
On the contrary, the contrast will be fearfully great. 
Satan will put forth his mighty power. Wickedness 
shall abound. Corruption shall sit down in high 
places. Unblushingly, it shall stalk abroad. Legis- 
lators shall sell their influence; and barter their 
votes; or yield them both to the demands of those in 
power. The hand of the judge shall itch for bribes. 
The scales of justice shall, no more, be evenly held. 
And gold shall blunt the edge of its sword. And 
every interest shall be sacrificed to selfish gain. Pa- 
triotism and purity shall be laughed at, as "obsolete 
ideas." Language shall preserve their names — as the 
earth does its fossil remains — in proof of their former 
existence. But the living virtues themselves, shall be 
no more. Covetousness shall rule in the heart. And 
boastings swell on the tongue. And pride take on its 
haughtiest assumptions. And blasphemy speak out 
its foulest words. And promises shall be written in 
the sand — for the first wave of interest to wash them 



CONTINUED. 



197 



out. Perjury shall lift up its head in our courts; 
and false accusations pervade the land. 

Do you say, This picture is too deeply coloured? 
I reply: Take your Bible, and see. Examine its 
statements; and tell me, what part is overdrawn. 
Look at its declarations concerning the world before 
the flood. Think what it must have been, when, 
" every imagination of the thoughts of his heart, were 
only evil, and that continually" — when "the earth 
was filled with violence" — when "all flesh had cor- 
rupted his way before God." Think what it must 
have been, in the land of Sodom and Gomorrah; 
when God swept them away from the earth which 
they had polluted. And when you have pondered 
this, remember who has said, "Even thus shall it be, 
in the day when the Son of Man is revealed!" And, 
lest even His disciples should be borne down by the 
flood of iniquity, as it poured through the land, he 
bids them beware, that their "hearts be not over- 
charged with surfeiting and drunkenness and cares of 
this life." It must be a time of fearful wickedness, 
when they require such a warning as that ! 

And then, there is St. Paul's description of the last 
times; "For men shall be lovers of their own selves, 
covetous, boasters, proud, blasphemers, disobedient to 
parents, unthankful, unholy, 

"Without natural affection, truce-breakers, false 
accusers, incontinent, fierce, despisers of those that 
are good, traitors, heady, high-minded, lovers of plea- 
sure more than lovers of God ; 

"Having a form of godliness, but denying the 
17* 



198 



st. Paul's description 



power thereof.*' 2 Tim. iii. '2-5. Is it possible, for a 

picture of human society, to be more deeply coloured 
than that ? 

And now, compare this with the account the same 
Apostle gives of the state of the heathen world, in his 
day: "Being filled with all unrighteousness, fornica- 
tion, wickedness, eovetousness. maliciousness: full of 
envy, murder, debate, deceit, malignity; whisperers, 
backbiters, haters of God, despiteful, proud, boast- 
ful, inventors of evil things, disobedient to parents, 
without understanding, covenant-breakers, without na- 
tural affection, implacable, unmerciful." Rom. i. 29—32. 

How striking the parallel ! How strongly the cur- 
rent of human society sets in towards evil ! Why. we 
may be appalled at the darkness of the colouring 
with which the picture is marked. But who can say, 
66 It is overdrawn ? The progress of the age: and the 
refinements of education; will prevent its realization.'' 
They did not do so in the Augustan age. And who 
can say. We are not drifting, rapidly, in the same 
direction. No, no. brethren. We mav not thus de- 

7 7 «f 

ceive ourselves. The evils of the latter days are 
rapidly working themselves to the surface. They 
reach out to all classes. Old and young are affected 
by them. And, occupying a central position in both 
groups, is one, which, singularly enough, is almost 
entirelv overlooked : though no man can denv its 
existence. It is one, also, which threatens the darkest 
evils in its course. ^Disobcdknt to parents" is the 
declaration. And it is one which seems, eminently, 
worthy of the place of importance which the Spirit 
has assigned it. 



OF THE LAST DAYS. 



109 



We are now at the budding of the evil. What its 
bitter fruit will be, God only fully sees. But can 
you point to an evil, that may not, directly, grow 
from it? Can you? No. Not one. 

Some men will say, "It is easy to condemn the pre- 
sent; but you prove nothing by it, when you have 
done." But then, you will remember, it is still easier 
to show the condemnation false; if indeed it happens 
to be so. 

But, now, toiler e do toe see the prompt and willing 
obedience of the olden time ? "Where shall we find the 
discipline that produced a Washington, an Adams, the 
Wesleys, a Havelock, or our own revered patriarch, 
Bishop Meade? Their lofty character, and eminent 
services, and high position, and pure fame; were not 
these fair results of the gentle and loving, but firm 
and unyielding, training under which they were 
reared? But, where now, will you find the good, old- 
fashioned, Bible rule, of prompt and unquestioning 
and willing obedience ; as the standard of family dis- 
cipline ? While the child pleases to obey ; it is well 
enough. But when the act is displeasing to it ; when 
the contest of two wills begins; is it not the parent 
that generally gives way? The subjugation of the 
will; the calm and kind, but unyielding demand, 
of loving obedience, because a parent requires it; 
where do you meet with this, as the family rule? 
And the want of it is spreading everywhere. In 
our schools and our colleges, the complaint is, con- 
tinually, the difficulty of government. And impatience 
of restraint, is spreading, everyichere, through the 



200 



SIGNS OF THE TIMES. 



land.* It is a fearful and a growing evil. And, sig- 
nificantly enough, did St. Paul give it, a central 
position, in the dark list of ills, that mark "the time 
of the end." 

e. Religious. In this aspect, too, "the signs of 
the times" will be equally marked. There will be a 
great multiplication of instruments, for spreading 
abroad the gospel. Missionary spirit and missionary 
effort will increase. The "gospel will be preached, in 
all nations, for a witness." There will be gracious 
visitations of the Spirit, accompanying the word; as 
if in anticipation of the time, when He shall be 
"poured out from on high." But still, with all this, 
"the love of many shall wax cold" Formalism shall 
abound in the churches. The line, that separates the 
Church from the world, shall be, practically rubbed 
out. Men will have "a form of godliness." But 
they will "deny its power." The higher attainments 
of the Christian life, will be sneered at, as idle super- 
stitions. And the wings of faith shall be broken. 
And the heart of love be cold ; and hope confine its 
gaze to earth. Is not this what our Lord teaches, 
when He asks: "When the Son of Man cometh, shall 
he find faith on the earth?" Some will be found pro- 
testing against this state of things. But the mass of 
men will be of this character; unbelieving, cold, 

* It may do very well for our public lecturers, to amuse their 
hearers, and "bring down the house," by witty allusions to Young 
America as "one of the institutions of our day." Whatever else may 
be said of this, it is certainly, a striking comment on the univer- 
sality of the facts averred above. 



OBJECTION CONSIDERED. 



201 



thoroughly and intensely, worldly. Some will be 
heard, proclaiming the nearness of the second coming 
of our Lord.* But they will not be believed. And 
the clearest reasonings will be unheeded. And the 
most pointed appeals neglected. And amidst these 
deepening signs, the predicted season will sweep on- 
ward to its end. 

Let us not deceive ourselves, with the hope of a 
gradual and peaceful spreading of the triumphs of the 
gospel; until the world shall be converted to Christ. 
It will not be. There is not one text, in all the Bible, 
which affirms this, as taking place, before His second 
coming. There are very many which teach the con- 
trary. This is not the epoch of the ivorld's conversion. 
The Grentiles are not the instruments. It is reserved 
for other times than ours; and other instruments 
than us. 

And, let it not be said, that this is a view, which 
tends to repress missionary effort; and put out the 
missionary spirit. It rather brings before us the true 
missionary impulse; i. e., as making "ready a people 
prepared for the Lord;" and thus hastening on the 
coming of the day of Grod. It stirs the spirit, as with 
a trumpet tone, to know, that every dollar, cast into 
the treasury of the Lord; and every Bible distri- 
buted; and every missionary sent out; and every 

* Sir Isaac Newton says: " About the time of the end, in all 
probability, a body cf men will be raised up, who will turn their 
attention to the prophecies; and insist upon their literal fulfilment, in 
the midst of much clamor and opposition." ( Voice of the Church on the 
Reign of Christ, p. 236.) 



202 



POLITICAL SIGNS, 



sermon preached; tends, by so much, to accomplish 
making known the gospel as a witness. And when 
that is done, "the end shall come." 

d. Political. And very plainly are these signs 
pointed out. Indeed, you cannot have such a state of 
things, in the intellectual, and moral, and religious 
world; without having it as clearly marked, in the 
political. Our Lord condenses volumes, in the phrase, 
" distress of nations, with perplexity;" as true of the 
latter days. And the prophets affirm this view. "All 
the kingdoms of the ivorld, upon the face of the earth" 
shall drink of the wine-cup of the wrath of God; i. e., 
shall be involved in the disasters of the last days. 
Jer. xxv. 26. The ten kingdoms shall be the theatre 
of great revolutions. Thrones will be overturned. 
Dynasties brought to a bloody end. Old monarchies 
are to fall. An imperial chief shall arise; who is 
to rule with despotic power. Governments will be 
changed, for a season. It may even be, that elective 
chiefs will be placed over them. But, whatever the 
new form of power shall be ; it will be of short con- 
tinuance. They shall be subordinated to one, great, 
imperial head ; whose lead they shall willingly follow. 
The process of wasting — which, as we have seen, is 
to go on, through the kingdoms of the beast — shall 
continue, until as a kingdom, the Papacy shall perish, 
in some great convulsion of the times. 

And, all the indications seem to be, that the begin- 
ning of this, is not far distant. Europe slumbers on 
a volcano. And how soon its convulsions shall be 
felt ; it is not for man to say. Where its first throes 
shall be experienced; where next they shall spread; 



CONSIDERED. 



we know not. No one knows. What we know is, 
that soon, every throne, amidst the ten, shall be shaken 
down; and every government come forth from the 
convulsion, in a new form; clothed with new powers. 
But not long will that continue. In vain, do exiled 
patriots scheme and plot and labour ; for the upbuild- 
ing of republics, in these kingdoms. It is a dream; 
baseless and unmeaning. Its realization shall never 
be. The word of God is against it. As kingdoms, 
their character, duration, and end, are all, clearly 
pointed out. They have given " their strength to the 
beast." They have supported his pretensions; and 
extended his power; and upheld his throne. And, 
though, for a season, they may "hate the whore," by 
whom his dominion has been exercised; and turn 
against her, "and make her desolate and naked, and 
eat her flesh and burn her with fire;" Rev. xvii. 16, 
yet it will only be for a time. In its last form, they 
shall still give their power unto the beast, until the 
word of Grod shall be fulfilled" (Ver. 17.) No form 
of government shall be abiding there. The times 
of the end bear them all onward to the final ca- 
tastrophe. 

And this overthrow of the kingdom of the beast, 
about the end of the twelve hundred and sixty days, 
is not its final overthrow. It is to appear once more. 
1 The Papacy is to take on another, and its last, phase. 
Of that it is written, "All the world shall wonder" 
when they behold "the beast that was not and yet 
is." Once again, it is to be "drunk with the blood of 
saints." And while the ten kingdoms shall be shaken 
to their centre, it is in Palestine that the last great 



204 



NOT BELIEVED. 



struggle shall be made. Thither, the course of great 
events is surely to tend. There, the last great combi- 
nation is to be made. There, the stone out of the 
mountain, is to " strike the image on the feet of it." 
There, the hostile kingdoms are to be broken in 
pieces; and the empire of the beast destroyed for 
ever ! 

Such, brethren, are some of "the signs of the 
times," which point out to us the near approach, and 
mark the progress, of the latter days. We are sur- 
rounded by them. In whichever of their fourfold 
aspects we view them, I suppose we must all admit, 
that they do fit into our day, as characteristics of it. 
We may not believe they are signs. Many will not. 
They will see in them nothing but the regular suc- 
cession of cause and effect; calling for no special 
exhibition of divine power. 

And why should there be ? When our Lord blamed 
the Pharisees, because they would not regard the 
"signs of the times," such, precisely, was their cha- 
racter. There was not one of them, that seemed a 
direct exercise of GrocVs power. Not one of them, to 
which men of thought could not assign a clear and 
exact human instrumentality. No: not one. But 
they were not, for this, less the predicted signs. 
They did not, less clearly, prove the prophetic word. 
If the sceptre was to depart from Judah, at Shiloh's 
coming; of course, some other power must pluck it 
from his hands. Human instrumentality mast be 
employed. And the account, which the men of that 
day might have given of it, would be, "Rome is 
stronger than Judah. The weaker power must submit 



SECONDARY CAUSES. 



205 



to the yoke." And, how naturally, such an account 
would be given. 

But, though this would be the truth, it would not 
be all the truth. The irrophecy lay bach of the fact. 
And the state of the respective nations, was a silent 
answer to its demands. 

So with those signs which are to precede His 
second coming — i. e., to characterize "the time of 
the end." They may all be explained on the known 
and regular operation of secondary causes. Up to 
the last moment, when "the sign of the Son of man 
shall be seen" in the heavens — there will not be one, 
of which men may not truthfully say, as they point 
to some visible instrumentality, " This is the cause of 
it!" The progress of armies; the contests among 
different nations; the setting up of one throne, and 
the pulling down of another; the rapid advance of 
science; the diffusion of education; the state of the 
churches and of the world at large ; all these things 
may be thus explained. And, assuming that this 
explanation exhausts the truth; neglecting to look 
beyond; refusing to admit the presence of a higher 
power controlling these causes; men will be deceived, 
blinded, to the last. The mistake of the Jews will be 
acted over again. Men will be looking for some 
miraculous manifestation of His power. And of this 
sort, "there shall no sign be given them" — until the 
end. They will forget Him, who sitteth behind and 
above the shifting scenes of history; and whose ulti- 
mate design is carried on by every figure that comes 
forth upon the stage. Hence, "as a snare, it shall 
come upon all them that dwell on the face of the 

18 



206 



Christ's personal coming. 



earth." The very facts, ivhicli are to indicate its ap- 
proach, ivill all be referred to other causes. And men 
will doubt its coming, until it breaks upon theni. 

We have already seen the manner of the setting up 
of this kingdom; i. e., by the personal coming of our 
Lord. And the text, very clearly, refers to this. 
What is this " coming with the clouds of heaven" but 
that of which St. John says, " Behold, He comethwith 
clouds, and every eye shall see Him"? What, but 
that of which our Lord, himself, speaks: "And they 
shall see the Son of Man coming in the clouds of 
heaven, with power and great glory"? 

As He stood on Mount Olivet, blessing His disci- 
ples, "a cloud received Him out of their sight." 
With wondering intensity of adoration, His disciples 
gaze after Him, as He ascends. And then an angel 
speaks: "Ye men of Galilee, why stand ye gazing up 
into heaven? This same Jesus, which is taken from 
you into heaven, shall so come, in like manner, as ye 
have seen Him go into heaven" Acts i. 11. Now, 
what is this, but the coming spoken of in the text ? 
What is it, but His coming to set up His kingdom ? 
What, but His visible, personal coming? I submit, 
that the uniform testimony of Scripture is, that at 
this coming, His kingdom shall be set up — His banded 
enemies destined — the Spirit poured out — and the 
w^orld converted to God. Examine and see if it is 
not so. Examine, and see if there is a single passage 
which speaks of the setting up of His kingdom ; which 
does not directly, or by necessary inference, connect it 
with that personal coming. 

And I think I see clearly why this should be. It 



JUDGMENT GIVEN TO HIM. 



207 



is fit and right, that He who shed His blood for man, 
should execute judgment on all who reject His grace. 
That the earth, which saw the humiliation of His 
cross, should look on the splendours of His "many 
crowns. " Judgment, therefore, is given to Him, " be- 
cause He is the Son of Man." 0, it is a wise and 
gracious arrangement, that He who died for man, 
should be the Judge of man! He wore our nature. 
He knows its wants ; its weaknesses ; its temptations ; 
its dangers. There is not one of all those who shall 
stand before Him at last, that shall not know he 
might have found a Saviour, in the person of his 
Judge! And so, in person, He is to come again. 
The plans of God shall have passed over the circle of 
their development. And redemption is complete ; by 
His coming again to set up His kingdom, which sin 
had laboured to destroy! It is this coming, of which 
the text speaks ; and to which the Bible everywhere 
appeals. 

And here, this question might be left. In the 
minds of many, however, this great truth is thrown 
down from its high position. A principle of interpre- 
tation, which is allowed in no other book, is sought to 
be set up. And, as a consequence, it has come to 
pass, that men regard the numerous and strong and 
varied declarations of the Bible, concerning Christ's 
second coming, as referring to a spiritual coming. 

Now, I suppose, we shall all agree, that, only as we 
receive the truth of God, in its purity — i. e., as ive 
attain to the mind of the Spirit, concerning it — can we 
hope to be blessed by it. Only so far is it the word 
of God to us. When the astronomer turns his tele- 



208 



MIND OF THE SPIRIT, 



scope against the sky; unless it be in a line with a 
given star, its beams do not reach his eye. He sees 
it not. Its existence is not perceived by him. So, 
unless he turns the eye of faith, directly in a line 
with the teachings of His word., God's truth does not 
come in to his soul. He will be deprived of that por- 
tion of his spiritual food; and so fall short of the 
strength and stature of grace to which he might have 
attained. 

When therefore, I read, "If any man love me, my 
Father will love him; and we will come to him, and 
make our abode with him;" I hail an interest therein 
as a blessed privilege. I claim part of all its bless- 
ings. And he knows not of the riches of grace, who 
knows not what that promise means. 

But, then, what results from this? Suppose the 
Bible abounded in promises as to Christ's spiritual 
coming. What then? Is that all? Is there no 
coming other than that? None different from that? 
None beyond that? 

It was not that, which the Apostle calls "the 
blessed hope and the glorious appearing of the great 
God and our Saviour Jesus Christ." It was not that 
which the Corinthians expected when they were 
"tvaiting for the coming of the Lord Jesus Christ." 
1 Cor. i. 7. It was not that, which the Thessalonians 
had in view, when they "turned to God from idols to 
serve the living and true God; and to wait for his 
Son from heaven." 1 Thess. i. 10. It was not that 
which he had in view, when he said they were his 
"hope or joy or crown of rejoicing ... in the pre- 
sence of the Lord Jesus Christ at His coming" 1 Thess. 



IMPORTANCE OF KNOWING. 



209 



ii. 19. It was not that of which our Lord spoke, 
when He said, "As the lightning coineth out of the 
east, and shineth even unto the west, so shall also the 
coming of the Son of Man he" Matt. xxiv. 26. Were 
there no other passages than these, the coming of 
which we speak would stand proved as a foundation 
hope — a broad and blessed and glorious truth ! 

But what now, is the fact? Just this. There are, 

1 believe, some twelve or thirteen words, in the 
original, used in the New Testament in reference to 
this coming. And these occur — in plain and un- 
doubted reference to it — no less than about one hun- 
dred and twenty-five times. They are thus often 
used to assert that truth. And they do it so clearly 
and pointedly, that it would seem their application 
cannot be mistaken.* 

* The most prominent of these words are rendered, revelation; 
appearing or manifestation; coming, in the sense of bodily presence; 
to come; kingdom; to be manifested, or to appear; and day. The 
examples of their use are as follows, in the order in which they are 
named : 

a. Revelation, or reveal — Luke xvii. 30; Rom. ii. 5; viii. 18, 19; 

2 Thess. i. 7 ; 1 Pet. i. 5. 7. 13; iv. 13; v. 1; 1 Cor. i. 7. 

b. Appearing or manifestation — 2 Thess. ii. 8. Literally, this is 
"the epiphany or visible appearing of His presence." 1 Tim. vi. 14; 
2 Tim. iv. 1. 8; Tit. ii. 13; Matt. xxiv. 30; Heb. ix. 28. 

c. Coming, or bodily presence — Matt. xxiv. 3. 27. 37. 39; 1 Cor. 
xv. 23; 1 Thess. ii. 19; iii. 13; iv. 15; 2 Thess. ii. 1. 8; James 
v. 7, 8: 2 Pet. i. 16; iii. 4. 12; 1 John. ii. 28. 

d. Come— Matt. viii. 11; xvi. 27; xxiv. 30. 42. 44. 46; xxv. 6. 
10. 19. 31; xxvi. 64; Mark viii. 38; xiii. 26. 35; xiv. 62; Luke 
xii. 36, 37, 38. 40. 43. 46; ix. 26; xviii. 8; xxi. 27; John xiv. 3. 
18; Acts L 11; 1 Cor. iv. 5; xi. 26; 1 Thess. v. 2; 2 Thess. i. 10; 
Heb. x. 37; 2 Pet. iii. 4; Jude, 14; Rev. i. 4. 7 ; xi. 17, 18; 

18* 



210 



PROOFS AXD EXAMPLES. 



Instances of their use may be seen in Luke xxi. 27. 
"And then shall they see the Son of Man, coming 
in a cloud, with power and great glory." And in 
2 Tim. iv. 1 — 4; I charge thee, therefore, before God 
and the Lord Jesus Christ, who shall judge the quick 
and the dead, at His appearing and His kingdom." 

They speak of an absolute and visible coming, do 
they not ? And they are, I believe, fair types of the 
use of these various words. 

On the other hand, the number of passages, which 
speak of a spiritual coming, is exceedingly small. 
There are two, which undoubtedly do so. There may 
be others. But if there are, I am not able, now, to 
refer to them. These two are ; 

iii. 11: xxii. 7. 12. 20; xvi. 15; Matt. xxiv. 14. 50; Luke xii. 46; 
xiii. 29; Kohl xi. 26; 2 Pet. iii. 10; Rev. ii. 25. 

e. Kingdom — Matt. viii. 11; xiii. 41. 43; xxvi. 29; Mark xiv. 
25; Luke xxii. 16. 18. 30; xiii. 29; xxi. 31; 2 Tim. iv. 1. 18; 
James ii. 5; Rev. xi. 15; Luke i. 33. 

/. To be manifested or appear — 2 Cor. v. 10; Col. iii. 4; 1 Pet. 
v. 4 ; 1 John ii. 28 ; iii. 2. 

g. Day— Phil i. 10; 2 Thess. ii. 2; 2 Tim. i. 12. 18; iv. 8: 
Jude 6; Rev. vi. 17; xvi. 14; 1 Cor. v. 5; 2 Cor. i. 14; 1 John iv. 
17: Eph. iv. 30. 

Other words occur in such passages as Rom. viii. 17, last clause: 
2 Thess. L 10. And Acts iii. 20, 21. And 1 Thess. iv. 16. And 
Gal. v. 5, c. /. 2 Tim. iv. 8; 1 Thess. i. 10; Rom. viii. 19. And 
Heb. ix. 28; 1 John iii. 2, last clause. 

Many other passages might be cited. But here is an array of 
proof which might be allowed to be sufficient for any purpose. To 
suppose that all will agree, that the application of the passages is 
correct, is perhaps more than is to be expected. The day has not 
come, when " we shall all see eye to eye." But, for one, I must 
confess, it is difficult to see in what respect they are improperly 
applied. 



SPIRITUAL COMING. 



211 



" Behold, I stand at the door and knock. If any 
man hear my voice, and open the door, I ivill come in 
to him, and will sup with him, and he with me" 
Rev. iii. 20. 

"If a man love me, he will keep my words: and 
my Father will love him, and we ivill come unto him, 
and make our abode with him" John xiv. 23.* 

Now, these are plain and distinct and emphatic, 
assertions of a spiritual coming of Christ : and of His 
dwelling in the hearts of His people. They set before 
us, in other words, the mystery of the Christian life, 
"which is Christ in you, the hope of glory." There 
can be no doubt of this. And it is a blessed and a 
glorious truth. And that man knows nothing of the 
inner life of the Christian — a "life hid with Christ in 
Grod" — who knows not something of the fulness of its 
meaning. But what follows from this ? The question 
is not, whether there is not a sense in which Christ 
comes to His people noiv.^ In various ways, the Bible 

* It may be asked, Why not include Matt. x. 23? "Ye shall 
not have gone over the cities of Israel, till the Son of Man be 
come" The answer is, There is no spiritual coming referred to, in 
these words. He came as King, to set up His kingdom, when He 
entered Jerusalem in triumph. They rejected Him. This coming 
was then accomplished. 

So of our Lord's words to Peter, concerning John: "If I will 
that he tarry till I come, what is that to thee?" Whatever their 
meaning may be, one thing is plain; i. e., The disciples, them- 
selves, understood Him to refer to the end; since the saying "went 
abroad, that that disciple should not die." John xxi. 23. 

f There is, also, a coming, in temporal judgments. Hence "He 
shall come and destroy those husbandmen" etc. Luke xx. 16. Rev. 
ii. 5. Matt. xxi. 40, 41, etc. But all this is in the sense of accom- 
modation; not reaching to the main idea of coming; i. e., an abso- 
lute and visible presence. 



212 



DEATH IS NOT 



teaches this. It is the life of faith. It is the union 
of the branches with the vine ; of the members with 
the head ; of children with their father. And all this 
is the work of the Spirit in the heart, testifying of 
Jesus. But the question is, Whether Christ's second 
coming r , "in great power and glory" is not the great 
end to which, as the consummation of his first coming, 
the Scripture constantly points us?" The passages 
quoted above, establish the truth of a spiritual 
coming, or abode in the hearts of His people; just as 
positively, as though, instead of two, there were two 
hundred of them. God's testimony is not to be 
taken, as we count votes among men. One clear, 
though single, enunciation of a truth, is enough to 
establish that truth. It lifts it up, above all question 
or suspicion. What account, therefore, shall we make 
of these very numerous passages, just cited; which 
prove an absolute and literal coming? Why should 
there be, that oft-repeated and varied and positive 
reference to that truth, except to show the prominence 
ivhich Grod meant it to hold, in the affections of His 
people ? 

But, now, perhaps, some will say: "Well, I admit 
that Christ will come again. It does not, however, 
matter much. Death is His coming to me" 

Is there one here, who holds this view? To him I 
say, It matters very much, that you should hold the 
truth of God, just as He means it. I know that, at 
death, man's character and destiny are fixed for ever. 
That, 

" There's no repentance in the grave, 
Nor pardon offered to the dead." 

The man who goes down to the grave unprepared, 



THE COMING OP CHRIST. 



213 



goes into eternity unprepared; and that for him, 
there remains nothing "but a certain, fearful, looking 
for of judgment and fiery indignation: which shall 
devour the adversary." And you know, how cease- 
lessly this truth is set before you. 0, that you could 
be brought to feel its power ! 

But, still, I say, death is not the equivalent of the 
coming of our Lord. The Scriptures no where speak 
of it as such. Where is the passage which holds out 
this idea? 

It is fresh in the memory of some of you, how, a 
short time ago, a faithful and honoured minister of 
Christ, of large experience in his Master's work, 
declared, in this pulpit, that he was never conscious 
of making "so little headway in proclaiming the 
truth, as ivhen death and the certainty of death, was 
his theme!"* 

It was a striking declaration. And I suppose, the 
experience of most men, goes to the same point. One 
would think, indeed, that it would not be so. One 
would think, that its appeal would be resistless. Alas ! 
who does not know, that men will coolly discuss their 
plans of business and of pleasure; even as they follow 
the corpse to the tomb ! 

Now, why is this? Death is not the point of appecd 

* Riding out to attend a funeral some time since, with a minister 
of another denomination by my side; I said to him: "Is there any 
one theme, in handling which, you feel that you are making less 
impression on your hearers, than with almost any other?" He 
paused a few moments, and replied: "I think there is." "And 
what is it?" "Why," said he, '"It is very strange. I don't exactly 
understand it. But / seem never to be so unsuccessful, as when I 
preach about death.'" 



Christ's second coming, 



which the word of Grod presents. Fvery:r\ i' is 
the second coming of our Lord. 

Are ministers exhorted to be faithful in their work? 
It is: "I charge thee, therefore, before God and the 
Lord Jesus Christ, who shall judge the quick and the 
dead at Sis appearing and Hi* kingdom, preach the 
word," etc. 2 Tim. iv. 1. And what an appeal is 
that! Jam to preach: and you to hear: as in view 
of the judgment-seat of Christ! 

Are careless souls to be aroused? fc% TVhat is a man 
profited, if he shall gain the whole world, and lose his 
own soul: or, what shall a man give in exchange for 
his soul? For the Son of Man shall come in the glory 
of Sis Father, with Sis angels: and then shall He 
reward every man. according to his works." Matt, 
xvi. 2'3. 27. 

" Whosoever shall be ashamed of me and of my 
words, of him. also, shall the Son of Man be ashamed*, 
when Se shall come in Si* own glory, and in His 
Father's, and of the holy angels." Luke ix. 26. 

"The Lord is long-suffering to usward, not willing 
that any should perish, but that all should come to 
repentance. But the day of the Lord will come a* a 
thief in the night:' 2 Pet. iii. 9, 10. 

Are men commanded to repent: It is. "Because 
Se hath appointed a day, in which Se will judge : ; . 
world, in righteousness" Acts xviL 31. 

Are we cautioned, how we build on the true founda- 
tion? It is because. ; * Every man's work shall be 
made manifest : for the day shall declare it : because 

the fire shall try every man's work of what 

sort it is" 1 Cor. iii. 13. 

Are saints exhorted to holiness of life? It is, 



THE BIBLE-POINT OF APPEAL. 



215 



" That when He shall appear, we may have confidence 
and not be ashamed before Him, at His coming." 
1 John ii. 28. 

" When Christ, ivho is our life, shall appear, then 
shall ye, also, appear with Him, in glory. Mortify, 
therefore, your members," etc. Col. iii. 4, 5. 

"And every man that hath this hope in Him, 
purifieth himself," etc. 1 John iii. 3. What hope? 
"We know, that ivhen He shall appear, we shall be 
like Him; for we shall see Him as He is." (Ver. 3.) 

And what is the secret of a holy life? 44 Ye come 
behind, in no gift, ivaiting for the coming of oar Lord 
Jesus Christ" 1 Cor. i. 7. 

Were they to be comforted? "Be patient: stab- 
lish your hearts : for the coming of the Lord draiveth 
nigh" Jas. v. 8. 

" Wherefore comfort one another with these words." 
1 Thess. iv. 16. What words? "For the Lord Him- 
self shall descend from Heaven, with a shout, the 
voice of the archangel, and the trump of God; and 
the dead in Christ shall rise first. Then, ive who are 
alive and remain, shall be caught wp together with 
them, in the clouds, to meet the Lord in the air : and, 
so shall we ever be with the Lord. Wherefore, com- 
fort," etc. 

And so, brethren, I might multiply instances, to 
almost any extent. Everywhere, this is the point of 
appeal. The position of this great truth, is one of 
central and commanding importance. It stands forth 
in the word of God; unequalled in its power to arouse 
the careless; to comfort the mourner; to incite to 
holiness of life; and to exalt the Saviour and His 
cross ! 



210 



CONTRASTS 



And can you substitute death for this glorious hope 
of the coming of our Lord'' Kever. Look at the 
vastness of the contrast between the two. Even to 
the believer, death is a humiliation. Of every one, 
who goes down to the grave, it is said: "It is sown 
in dishonour." It is a season of unnatural separa- 
tion, between the soul and body. But the coming of 
the Lord is a time of blessedness and glory. It puts 
an end to this separation. It brings body and soul 
• together again; but not as they were before. It 
unites a sinless soul to a new and glorified body. 

There is hope in the believer's death. There is 
the fulness of blessedness and glory for him at the 
coming of the Lord. The one event frees him from 
toil. The other introduces him to "the inheritance 
of the saints in light."' Death breaks the chains of 
sin. The coming of the Lord makes him perfect in 
his Saviour's likeness. The one event puts a period 
to his warfare. The other gives him his crown. One 
sees his body laid in the tomb. The other finds it. 
made like unto Christ's glorified body. The ^rave, 
the spade, the worm, attend the one. Light and 
blessedness and glory; the presence of the Saviour, 
and the companionship of His saints, are the incidents 
of the other. They can no more change places in the 
believer's regards, than the one can be substituted for 
the other in the word of Ood. He has put them 
asunder. And you cannot bring them together. 

And this is the coming of which the text speaks ; 
and at which the kingdom of the God of heaven is to 
be set up. 

We learn from this subject, TIlc position of glorious 



PRACTICAL LESSONS. 



217 



prominence which the doctrine of Christ's second 
coming holds in the word of Grod. What could more 
clearly teach us this, than the passages which have 
just been named? And many others, equally strong, 
equally clear, equally decided, might be cited. For, 
you will bear in mind, that not one single text has 
been given from the Old Testament. And it abounds 
in them. "All his holy prophets, since the world 
began," have borne their testimony to this great 
truth. Indeed, the first and second coming of Christ, 
stand out as mountain peaks on the plain of God's 
word. They catch the first and last rays of its light. 
The earliest beams of His truth play upon them. 
And the latest rays from heaven linger and glow on 
their summits. Long before the plain between them 
receives the light; long before the truths which are in- 
termediate to them, are revealed; they are made known. 
The living sunlight of revelation brings them distinctly 
out ; while yet, other truths — and great, practical, and 
glorious truths too — are in the dark. The first has 
long since been fulfilled. And now, all the prophecies 
turn to the second, as the one living hope of the 
Church. Preparation for it is everywhere our instant 
duty. It gives point and power to every appeal. It 
underlies every hope. It urges to, and quickens in, 
every duty. It is the consummation of the first ; the 
harvest of the world; the "gathering together in one, 
of all things in Christ, both which are in heaven and 
which are on earth." All before it is but a prepara- 
tion for it. 

Well, brethren, what is all this to you? This 
coming of the Lord of glory? Wliat is your relation 

19 



218 



CONCLUSION. 



to it? It is just the one question, infinitely more 
momentous than any other. Gather together all the 
interests of earth. Place them in the light of this 
truth. And how utterly worthless they appear ! Its 
riches and honours and pleasures ; what are all these ? 
Will they avail you, at that hour? Will the honours 
of the great man ; and the wealth of the rich man ; 
and the wisdom of the wise man, profit him then? 
He may have wielded earth's mightiest sceptre. 
Armies may have moved at his command; or senates 
thrilled with his eloquence; or nations trembled at 
his power. But what will all this avail ? The victo- 
ries of Alexander and Caesar and Napoleon, will give 
them no importance before the bar of God. The 
wisdom of earth yields no answer to the question, 
WJw shall stand when He appear eth? There is no 
wisdom but that which prepares for this. He only is 
the wise man, who so lives that he " may have con- 
fidence, and not be ashamed before Him at His 
coming.' , Brethren, is this your state? 



LECTURE XII. 



The Ancient of days came, and judgment was given to the saints 
of the Most High; and the time came that the saints possessed 
the kingdom. 

His kingdom is an everlasting kingdom, and all dominions shall 
serve and obey Him. — Dan. vii. 22, and last clause of ver. 27. 

We saw in the last lecture, that the kingdom of the 
God of heaven, is to be set up at the second coming 
of Christ. And now, it will be well to pause a mo- 
ment, and define — as nearly as may be done — the 
posture of affairs at that point. 

The Jews will have been partly restored. The last, 
great combination of the armies of Gog and the beast, 
to destroy them, will have been itself destroyed.* 
And very terrible will that visitation of judgment be. 
The swords of that mighty host — which, as a cloud, 
shall cover the land — shall be turned, " every man's 
against his brother." Ezek. xxxviii. 21; Zech. xiv. 13. 
Pestilence shall mow them down. (Ver. 12.) Great 
dismay shall be tugging at their heart-strings. Fire 

* See Ezek. xxxviii. and xxxix; Zech. xiv. 1-3; xii. 2, 8. 6. 9 ; 
Micah iv. 11-12 ; Hag. ii. 22. And the preceding verse clearly 
fixes the time when this shall be done. 



220 



SILENT RESURRECTION, 



from heaven shall destroy them. It shall be as it 
was of old, "when 

" The Angel of Death spread his wings on the blast, 
And breathed on the face of the foe as he passed. 
And the eyes of the sleepers waxed heavy and chill, 
And their hearts but once heaved, and for ever grew still 

That mighty host shall melt away; though no op- 
posing bands shall be the instruments of their destruc- 
tion. For seven months shall the people of the land 
be burying the slain. Ezek. xxxix. 11-12. 

And other events, of far greater magnitude, shall 
be going on at this time. Steadily, and by many un- 
observed, as " signs of the times," shall the events 
"of the time of the end" advance. The resurrection 
of the righteous dead will be silently going on. The 
prophet says: "The Lord my God shall come; and 
all the saints with Thee." Zech. xiv. 5. Now, how 
can they come with Him, unless they are raised 
before He comes? 

You are surprised at this statement ? "Well, " search 
and look" if it is the true statement of the case. If 
it is not, you are bound to reject it. 

St. Paul says, " Them, also, which sleep in Jesus, 
shall Grod bring with Him" 1 Thess. iv. 14. 

And again: "To the end that He may establish 
your hearts unblamable in holiness before God, even 
our Father, at the coming of our Lord Jesus Christ, 
with all His saints" 1 Thess. iii. 13. 

And again: "When Christ, who is our life, shall 
appear, then shall ye also appear with him in glory " 
Col. iii. 4. 



PROOFS OF. 



221 



" Behold, the Lord eometh with ten thousand of his 
saints." Jude 14. 

"He came" — says Moses, in "the blessing, there- 
with he blessed the children of Israel" — u He came 
with thousands of saints" Deut. xxxiii. 2. And 
Daniel, in describing His coming, says: "Thousand 
thousands ministered unto Him, and ten thousand 
times ten thousand stood before Him." (vii. 10.) 

And so, we find in Rev. xix. that this event — i. e., 
the first resurrection — is to precede His coming. 
The Bride — which is the collected body of Christ's 
glorified people — is to be "arrayed in fine linen, clean 
and white," before the visible advent of the word of 
God. "When he goeth forth, "the armies in heaven 
followed Him upon white horses, clothed in fine linen, 
etc" (Ver. 14.) Now, we are expressly told, that 
"the fine linen is the righteousness of saints " (Ver. 14.) 
Beyond question, therefore, it is the saints who thus 
accompany him. It is the saints alone who have the 
righteousness of saints; and who constitute "the 
Bride, the Lamb's wife." Wiey come "with Him;" 
in glorified bodies, like His own. They are married 
to Him; i. e., exalted to His station and glory, and 
go out from His presence no more. They are "joint- 
heirs with" Him. The glory which results from His 
death, they share with Him. All that He has, be- 
longs in part to them; as a bride has an interest in 
all the possessions of her husband. 

Then follows the judgment of the beast ; whose 
destruction Christ hath reserved for His own hand.* 

* When that is done, the song is heard from the harpers on the 
sea of glass: "Great and marvellous are Thy works, Lord God 

19* 



222 TRUMP OF GOD — WHAT? 

In the words of Daniel, lie is to be " given to the 
burning flame." Satan is then to be bound. And 
thus the millennial period is introduced. 

Of course, the question will here be asked, "Is not 
the sounding of the last trump to be the signal for the 
rising of the dead? How, then, can you speak of it 
as silently going on? 

The Bible does speak of the trump of God. But 
you do not suppose it is a material trumpet, do you? 
The Book of Revelation is a book of symbols. There 
are seals and trumpets and vials; i. e., symbolic seals, 
and trumpets and vials. Now, there are seven of 
each. The seals have all been opened. Six of the 
vials have been poured out. And six of the trumpets 
have sounded. One yet remains. That is "the last 
trump. " Its note shall summon Christ's dead to rise. 
But it is no material trumpet. It is a symbol; i. e., 
it denotes an event which may be fitly represented by 
the sounding of a trumpet. A trumpet-sound arrests 
attention. The most careless are attracted by it. 

Almighty; just and true are Thy ways, Thou King of saints: Who 
shall not fear Thee, 0 Lord, and glorify Thy name ; for Thou only 
art holy ; for all nations shall come and icorship before Thee; for 
Thy judgments are made manifest." Rev. xv. 3, 4. Now this is 
very significantly termed "the Song of Moses and the Song of the 
Lamb." But, why the "Song of Moses"? The deliverance of 
the Israelites from Egypt, and the destruction of their enemies in 
the Red Sea, were types of the greater deliverance of the Church 
in the last times ; and of the destruction of the banded enemies of 
our Lord. That Church shall yet look on, and see all its foes de- 
stroyed. And then shall this song — such as earth had never heard 
before, go up before the throne. And yet, you observe, after this 
deliverance, the song speaks of nations, dwelling in the flesh, coming 
and worshiping before God ! 



SOUNDING OF THE TRUMP. 



223 



And, as the sounding of the six trumpets symbolized 
the occurrence of the events that were to take place 
under them; even so does this. It symbolizes a given 
event; i. e., the going forth of Almighty power to 
arouse His sleeping dead. Xo ear but theirs shall 
hear it. "The dead shall hear the voice of the Son 
of God; and they that hear shall live." And if that 
is not exact enough our Lords acids: " All that are in 
the graves shall hear His voice, and come forth, etc." 
John v. 25. 28. 

The trumpets, as symbols, belong to the visible 
representation which the Apostle saw. The sounding 
of them, to the events which they set forth. No 
human ear heard the sound of the six which are past. 
The occurrence of the events described, alone told men 
of their sounding. So it will be here. In vain may 
you listen for the bugle-note which calls the dead in 
Christ to arise. It is a delusion to expect it. Their 
rising will be the proof, that the Archangel is fulfill- 
ing his commission. Silently, the power of God shall 
reach to the sleeping dust of His saints. Silently, 
they shall arise ; as did the bodies of the saints after 
our Lord's resurrection. Business and pleasure and 
vice and folly and crime, shall pursue their usual 
rounds. And men will scofimgly ask, Where is the 
promise of His coming? even while the resurrection 
of the dead is taking place around them. "We deceive 
ourselves, brethren, when we imagine that this glo- 
rious event is to be crowded into the space of an hour 
or a day. Through months and years the seals were 
broken; and the vials poured out ; and the six trum- 
pets sounding; i.-e., through the period of the historic 



224 



CHANGE OF THE LIVING. 



events in which they were fulfilled. So it will be 
here. The last trump may be sounding for months 
and years. We know not how long. It ivill sound, 
until the last of His sleeping dead have arisen. The 
phrase "in a moment, in the twinkling of an eye" 
refers to the change of the living saints — not to the 
rising of the dead. From the midst of the occupa- 
tions of their daily life, they will be taken. " Then 
shall two be in the field; the one shall be taken, and 
the other left. Two women shall be grinding at the 
mill; the one shall be taken and the other left." 
Matt. xxiv. 40-1. But no sudden outburst of power — 
no circumstances of terror or of grandeur — shall at- 
tend the taking. An invisible hand shall be stretched 
forth to take the living saint out of the midst of his 
unbelieving companions. "In a moment" it shall be 
done. "In the twinkling of an eye" they "shall be 
caught up;" and corruption put on incorruption ! 
And this process shall go on, until the number of 
God's elect is accomplished. "And then shall they 
see the Son of Man coming in the clouds, with great 
power and glory." With all His glorified saints, 
Christ shall come down to earth. " The shout" — the 
wx>rd expresses that of the warrior, as he goes down 
to the battle — 0, it will be given by His glorified 
saints, as they swell His triumph, and attend His 
throne; "to execute upon them" — i. e., the banded 
enemies of God — "the judgment that is written. This 
honour have all His saints" Ps. cxlix. 9. And this 
is the state of things at His coming. 

I know not, brethren, how it may affect you. But 
for myself, I confess, there is nothing w T hich awes my 



IMPRESSIVENESS OF THE THOUGHT. 225 



spirit so much, as this idea of the silent process by 
which the dead are raised ; and the world hastens on 
to judgment. Who can help recalling our Lord's 
words? "They knew not until the flood came, and 
took them all away. So shall also the coming of the 
Son of Man he" 

Yet this destruction is not universal. It extends 
to the banded enemies of Christ. The rest are 
spared. The prophet expressly confines it to "the 
people that fought against Jerusalem'' And such 
will be the effect of these judgments, on those that 
are spared, that the prophecy represents the glorified 
saints declaring that, " all nations shall come and wor- 
ship before Thee; for Thy judgments are manifest. " 
Rev. xv. 4. What nations shall then be on earth? 
Just those that are spared, when the beast and his 
army perish. Just those of whom it is said, that 
"They shall go into the holes of the rocks, and into 
the caves of the earth, for fear of the Lord, and for 
the glory of His majesty, when He ariseth to shake 
terribly the earth." Isa. ii. 19. Israel shall be re- 
stored. The Spirit shall be fully poured out. The 
report of these terrible yet glorious events, shall go 
out over the earth. And the Gentile nations witness- 
ing them, shall know and confess God's hand in them 
all. It is written, "What shall one answer the mes- 
sengers of the nation? That the Lord hath founded 
Zion; and the poor of His people shall trust in it." 
Isa. xiv. 32. By their instrumentality, the whole 
house of Israel shall be brought back to their own 
land. "And they" — i. e. the Gentiles — "shall bring 
all your brethren for an offering unto the Lord, out 



226 



EVERLASTING CHARACTER 



of all nations, upon horses, and in chariots .... to 
my holy mountain, Jerusalem, saith the Lord." Isa. 
Ixvi. 20. 

And while these events are going on, and the 
spared nations are blessed in the conversion of Israel ; 
the judgment spoken of in Matt, xxv., will, probably 
take place. It is not the dead, that are then to be 
judged. It is "the nations;" i. e., Hiring nations — for 
the term is never once used of anything else — that 
are to be subjects of that judgment. And when that 
is ended, sin will be banished during the millennial age ; 
as far, i. e., as the binding of Satan for a season, and 
the purifying of the world, from every outward temp- 
tation to sin, can banish it. 

And now, we stand in full view of the subject, 
which the text brings before us; i. e., The subjects 
and officers of the kingdom of G-od. And these, I 
think, will be found to consist of Three Classes. 

We greatly err, when we suppose that the results 
of Christ's atoning work, are ended at His coming 
again. The Bible draws no such narrow lines around 
it. It expressly teaches the contrary. He is to be, 
"a priest for ever" How can that be, if he ceases to 
act as a priest after His second coming? 

"He hath an unchangeable priesthood." But who 
can say, it is unchangeable; if it comes to an end? 

"He is able to save to the uttermost," or evermore, 
as the margin has it; "seeing He ever liveth to make 
intercession for them" Now, how is it true, that He 
saves for evermore ; how is it true, that He ever liveth 
to make intercession; if, at any time, He ceases to 
save or make intercession? 



or Christ's priesthood. 



227 



"He Is consecrated for evermore." But how can 
that be; if the work, to which he is consecrated, is to 
cease after a season? He would, then, only have 
been consecrated for a season; and not, as the Bible 
declares He was, "for evermore." 

So, "He offered one sacrifice for sins, for ever" 
But it was only a sacrifice for a limited period; if it 
is to be avail no more after He has come again. 

No, brethren, no ! There is no such thing. The 
priesthood of Christ is here affirmed, to run on, in an 
even line, with the existence of Christ. Neither shall 
ever end. If "He ever liveth" it is "to make inter- 
cession;" i. e., to discharge the high-priestly duties? 

And what flows from this ? Just this : Priesthood 
is an office of relation. It is founded on the existence 
of being, on behalf of whom, it is to be carried on. 
If, therefore, Christ is "a priest for ever;" there must 
be, "for ever," fresh generations of men, who are to 
be the subjects of His priestly office. He is a priest 
to His people, whom He is now gathering. He will 
be so, until He comes again. But He is not a priest 
to His departed saints. He will not be to His glo- 
rified ones. And that, not because his priesthood 
changes. It is, simply, because they pass beyond its 
operation. They are perfected by it. They stand up, 
as monuments of its power. But they receive His 
sprinkled blood, and are subjects of His intercession, 
no more. The priesthood continues. Others receive 
its influences. But in them, sin has no more place. 
And, therefore, the priestly office is exercised on 
them, no more. Do you not see, that the central idea 
of the priestly office — the fact, on which alone it rests 



228 



COVENANT WITH NOAH. 



— is the existence of beings horn with a sinful nature? 
And, if that office is to continue for ever; it must be, 
that new subjects of it, shall continuity appear.* 

And, this seems, very clearly, the doctrine of the 
Bible. 

God's covenant with Noah, for man and every 
living creature on the earth, was u for perpetual gene- 
rations ;" i. e., for the generations of eternity : Thus 
long, the earth, with its varied inhabitants, was to 
exist. And, " while the earth remaineth, seed-time 
and harvest, and cold and heat, and summer and win- 
ter, and day and night shall not cease." Gen. viii. 22. 
Need any one argue, that this looks to the presence of 
men and animals on the earth, through the genera- 
tions of eternity? Language could hardly affirm any 
truth more pointedly, than this language affirms that. 

So again, it is written: "They shall fear Thee, 
as long as the sun and moon endure, throughout 
all generations. Ps. lxxii. 5. Who shall fear Him? 
Those, of course, who are spoken of as "genera- 
tions;" i. e., men, in the flesh, as successively they 
appear on earth, for their appointed time. 

And shall this ever come to an end? "In His 
days," continues the Psalmist, "shall the righteous 
flourish; and abundance of peace, so long as the 
moon endureth." (Ver. 7.) 

* Will it be objected to this, that it counts on the presence of sin, 
through the millennium? I reply: Not at all as it is now. When 
Satan is bound; and the world purified; -when all temptations to 
sin are put away, and the Spirit freely poured out; earth will be a 
blessed school, in which men will be trained for glory. Who can 
estimate aright, the vastness of the results which these changes shall 
produce? 



THE NATIONS BLESSED IN CHRIST. 



229 



And, are any excepted, then? "He shall have 
dominion from sea to sea ; and from the river unto the 
ends of the earth." (Ver. 8.) 

And, can there be no mistake about the fulness and 
certainty of this state of things? "His name shall 
endure for ever: His name shall be continued as long 
as the sun: and men shall be blessed in Him: all 
nations shall call Him blessed!" (Ver. 17.) And, 
thus, through all these endless ages, men shall be 
receiving the influences of His atoning work. They 
shall be saved by Him. They shall stand in Him. 
In Him all shall be completely blessed! Thus, for 
ever, shall generations come and go. Thus, for ever, 
shall men dwell in the flesh. Thus, for ever will 
the bounds of the Redeemer's kingdom be extending. 
Thus, for ever, will He see of the travail of His 
soul;" as its results go forward through "perpetual 
generations." And, thus, new inhabitants shall be 
added to the many mansions of our Father's house; 
and new jewels set in the Redeemer's crown! 0! the 
might and the grandeur of this scheme of redemption, 
through Jesus Christ the Lord ! How like a thought 
of God, it seems. And, how striking its contrast 
with that other scheme, which teaches that, when 
Christ comes, He is to destroy the earth ; and put a 
final period to the results of His great work. It is a 
mistake to suppose, that the elect Church, which He 
is now gathering, will exhaust the application of the 
"everlasting righteousness," which He brought in; or 
reach the outer circle of its fulness. Not so, does the 
Bible teach. That Church, indeed, is complete at 
His coming! But it is only the first fruits of the 

20 



230 



god's covenant 



great harvest. The harvest itself, will be perpetually 
gathering in. Everlasting ages shall bring in, its still 
increasing sheaves ! 

And, you observe, that the quiet assumption of the 
prophet is, exactly, in the line of this view. "All 
people and nations arid languages shall serve Him;" 
i. e., when His kingdom is set up at His coming. Dan. 
vii. 13, 14. But this cannot be, unless there are dif- 
ferent people and nations in the flesh; even as now. 
"And His dominion," i. e., His dominion over these 
people and nations; "is an everlasting dominion, 
which shall not pass away." "And His kingdom" — 
then set up, and of which these people and nations 
are subjects — "that which shall not be destroyed." 
"People and nations and languages," mean, "people 
and nations and languages," do they not? And these 
are to continue for ever; as the subjects of His king- 
dom. Over them, His dominion shall never cease. 
From amongst them, His kingdom shall never depart. 
And this calls for a succession of generations, through 
the ages of eternity! And, thus, one class of the 
results of the work of Christ, is carried forward 
through the everlasting age; in the persons of the 
converted Grentile nations. 

Not less decided, are the promises to the seed of 
the literal Israel. The covenant with Abraham, like 
that with Noah, was "an everlasting covenant;" and 
the possession of the land, under it, " an everlasting 
possession." And the promise to David was, "Thy 
seed, also, will I make to endure for ever; and thy 
throne as the days of heaven." Ps. lxxxix. 29. 
" Once, have I sworn by my holiness, that I will not 



WITH ABRAHAM. 



231 



lie unto David. His seed shall endure for ever, and 
his throne, as the sun before me. It shall be estab- 
lished for ever as the moon, and as the faithful witness 
in heaven." (Vs. 35-3T.) 

In a variety of ways, this was reaffirmed. " As for 
Me, this is my covenant with them, saith the Lord; 
My Spirit that is upon thee, and My words which I 
have put in thy mouth, shall shall not depart out of 
thy mouth, nor out of the mouth of thy seed, nor out of 
the mouth of thy seed's seed, saith the Lord, that hath 
mercy upon thee." Isa. lix. 21. 

Now, it will not be for a moment contended, that 
this has been fulfilled. Every one knows that it has 
not. It remains, therefore, to he fulfilled. It calls 
for a perpetual succession of generations of the seed 
of Jacob. It calls for them as generations ; i. e., as 
men living, and multiplying, in the flesh. It calls for 
generations of men, thus in the flesh, as perpetual 
witnesses of God's fulfilment of His gracious word. 
There is no limit drawn around it. God says it shall 
be for ever. And we are to receive it under the 
sanction of His oath. He has sworn "by His holi- 
ness' ' that it shall be so! 

As yet, we look not on its fulfilment. The tribes 
of Israel are in dispersion. The veil is over their 
face. They see not the glory of the promises. Not 
yet has God put His words in their mouth, nor written 
His law in their hearts. Ail this remains to be done. 
Not vet has the "Lord set His hand again, the 
second time, to recover the remnant of His people, 
which shall be left." Isa. xi. 11. Thus far, only once 
has He gathered them from their dispersion. And 



232 



GLORIOUS PROPHECIES 



then, it was only the two tribes of Judah and Benja- 
min; and for a short time. The ten tribes have never 
been restored. But here, the promise is to bring them 
all back. It is, to " assemble the outcasts of Israel, 
and gather together the dispersed of Judah, from the 
four corners of the earth; (ver. 12.) And the same 
promise is, even more fully and minutely and posi- 
tively, repeated in Ezek. xxxvii. 21-28. 

All this is clearly future. The outcasts of Israel 
are not yet assembled. The dispersed of Judah are 
not gathered. They are still homeless wanderers on 
the face of the earth. Not yet have their adversaries 
ceased. Not yet do they dwell in their own land in 
peace. Not yet are Judah and Israel made one. 

And the same is true of the glorious prophecies of 
Jeremiah, of Ezekiel, "and all the prophets. " Not 
yet are they fulfilled. God has not yet put His law 
in their inward parts; nor made them "a name and a 
praise among the nations of the earth." As yet, 
Judah is desolate ; and Jerusalem mourns for the dis- 
persion of her sons. As yet, "her adversaries are 
chief." "The crown is fallen from her head;" and 
she is "delivered into their hands, from whom she is 
not able to rise up." But still, the promise is, 
"Again shall be heard in this place ... in the cities 
of Judah, and in the streets of Jerusalem, that are 
desolate, without man, and without inhabitant, and 
without beast: The voice of joy and the. voice of glad- 
ness ; the voice of the bridegroom and the voice of the 
bride; the voice of them that shall say, Praise the 
Lord of hosts; for the Lord is good; for His mercy 



CONCERNING THE JEWS. 



233 



endureth for ever; and of them that shall bring the 
sacrifice of praise into the house of the Lord. For, I 
will cause to return the captivity of the land, as at the 
first, saith the Lord." Jer. xxxiii. 11.* 

And when shall these " glorious things, spoken of 
Zion," he fulfilled? The prophet answers: " Thus 
saith the Lord, I am returned unto Zion, and will 
dwell in the midst of Jerusalem; and Jerusalem shall 
be called a city of truth; and the mountain of the 
Lord of hosts, the holy mountain." Zech. viii. 3. 
Now a return, necessarily implies a presence, an ab- 
sence, and a going back again. There can be no 
''return' without these. Literally and personally, 
Jehovah- Jesus was present in the cities of Judah. In 
that sense, He left them ; and was absent from them. 
He is absent from them still. But, in that sense, He 
will be there again. And that will be His return. 
And what will then be their state? The same pro- 
phet tells us: " Thus saith the Lord of hosts, There 
shall yet old men and old women dwell in the streets 
of Jerusalem, and every man with his staff in his 
hand, for very age. And the streets of the city shall 
be full of boys and girls, playing in the streets there- 
of." (Ver. 4, 5.) What a picture of peace and bless- 
edness ! Once, on earth, Jesus took up the little 
children "in His arms; put His hands on them, and 
blessed them." And yet again, the gladness of a 
nature, cleansed by Him from sin, shall put forth its 

* Read also Jer. xxxi. 27-40; xxiii. 3-9; xxx. 7-12, 18-24; 

Ezek. xxxyi. 8-13; 19-38; Hosea x. 6; Zeph. iii. 19-20; Obad. 
17-21. 

20* 



234 



THE TRUE PERIOD OF 



brightest joy, and wear its sweetest smile, in the con- 
sciousness of His presence and blessing ! 

And, of the same time, we are further told: "As 
ye were a curse among the heathen, 0 house of 
Judah, and house of Israel; so will I save you, and 
ye shall be a blessing." (Ver. 13.) Now, how can this 
be, unless there are others living among them at the 
time? Only so, were they "a curse" before. Only 
so, can they be "a blessing" then. It is the two 
houses of Judah and of Israel, that are thus to be a 
blessing to the nations. And they are to be so, at 
the time when the Lord is returned to Zion, and 
dwells in the midst of Jerusalem. They shall then be 
a blessing; because u ihejf shall all be i*ighteous" — i. e., 
all shall be clothed, and blessed and saved, in the 
righteousness of their Messiah: because, God will 
have poured " on the house of David, and upon the 
inhabitants of Jerusalem, the spirit of grace and of 
supplication." Zech. xii. 10. And, because they shall 
have looked on Him whom they pierced, and mourned 
for Him. A new heart shall be given them, and a 
right spirit put within them. They shall be sprinkled 
with the Saviour's blood: for, "in that day there 
shall be a fountain opened to the house of David, and 
to the inhabitants of Jerusalem, for sin and for un- 
cleanness." Zech. xiii. 1. In it they shall "wash 
and be clean." Their sins shall be put away; to be 
found and remembered no more. The veil shall be 
taken from their eyes. They shall see their own 
Messiah in Him whom their fathers crucified: but who 
now reigns gloriously over them. That sight shall 



THE WORLD'S CONVERSION. 



235 



break up their stony hearts; and streams of repent- 
ance unto life shall flow forth. They shall own Him 
theirs for ever. " All shall know Him, from the least 
of them, unto the greatest of them. " There shall no 
more be a Canaanite in the house of the Lord" They 
shall be holy, every one. " Their children also shall 
be taught of the Lord. And great shall be the peace 
of their children." The broken branch shall be 
graffed into the Olive Tree again. And " Israel shall 
blossom and bud; and fill the face of the world with 
fruit." Isa. xxvii. 6. 

And what is our assurance of all this? God's pro- 
mise. He has said it shall be so. Is it a hard thing 
to believe Him? "And so all Israel shall be saved, 
as it is written, There shall come out of Zion the De- 
liverer, and shall turn away ungodliness from Jacob. 
For this is my covenant with them, when I shall take 
away their sins" Rom. xi. 26. 

And this is the true period of the conversion of the 
world. The popular idea is a mistake; both as to the 
time and the instruments of that glorious event. The 
time will not be, until Israel is restored. This dis- 
pensation is elective; preparatory. "While God visits 
the Gentiles, it is "to take out of them a people for 
His name." Acts xv. 14. 

I desire not, brethren, to raise any side issues here ; 
or to encumber this question with any gratuitous 
weight. There are the plain words of Ciod. And I 
ask no more. Let me add, however, that it is in the 
commission of the minister of Christ to proclaim a full 
and free salvation — a salvation enough for all — a sal- 



236 



CONTINUED. 



vation offered to all. God bids us come, in His name, 
and ply an unbelieving world with the solemn appeal, 
" As I live, saith the Lord, I have no pleasure in the 
death of him that dieth; but that the wicked turn 
from his way and live. Turn ye, turn ye, from your 
evil ways; for why ivill ye die?" Ezek. xxxiii. 11. 
This is God's solemn interrogatory, addressed to every 
man that hears the gospel. He asks it of you — of 
you — of every one. Yet while this is true, it is also 
true, that men do thus die. In point of fact, it comes 
to pass, that all men are not saved. And so — re- 
turning from this digression — it is true, that the time 
of the world's conversion, will not be until Israel is 
restored. When the blindness is taken from their 
eyes, and the hardness from their hearts; then "the 
glory of the Lord shall be revealed, and all flesh shall 
see it together" But this will not be until He has 
"returned to Zion;" or, in other words, until Christ's 
second coming to set up His kingdom. Through 
their fall "salvation is come to the Gentiles." How 
much greater blessings then, shall their restoration 
bring? And this is just the argument of the Apostle. 
"For, if the casting away of them be the reconciling 
of the world, what shall the receiving of them be, 
but life from the dead?" Rom. xi. 11-16. "Life 
from the dead," to whom? To others, beside them- 
selves, of course; i. e., to the Gentiles. Their fa 11 
brought salvation to us. Only in part have we — i.e., 
the Gentile nations — received it. Their restoration, 
however, will be "life from the dead" to all beside. 
And this will be the time of the world's conversion. 



INSTRUMENTS OF. 



237 



And then, as to the instruments; the mistake is 
equally great. It is not the Gentile nations. Israel, 
restored and converted Israel, is to be the instrument 
of the world's conversion to Grodl This is clearly 
proved by the texts just given. And, beside these, 
there are many others. 

"In that day," i. e., when "the Lord shall be King 
over all the earth," u living waters shall go out from 
Jerusalem'' Zech. xiv. 8, 9. Now, this is just a sym- 
bol of a saving knowledge of "the truth as it is in 
Jesus." And its going out from Jerusalem, plainly 
indicates that, from restored Israel, shall a knowledge 
of it be gained. And "many people" shall seek it. 
Isa. ii. 2; Micah iv. 2. "Yea, many people and 
strong nations shall come to seek the Lord of hosts, 
and to pray before the Lord." Zech. viii. 21, 22. Out 
of the different nations, men shall come and "take 
hold of the skirt of him that is a Jew, saying, We 
will go with you; for we have heard that Grod is with 
you." (Ver. 23.) 

Again. "At that time, they shall call Jerusalem 
the throne of the Lord ; and all the nations shall be 
gathered unto it, to the name of the Lord," etc. Jer. 
iii. 17. "And many nations shall be joined to the 
Lord, in that day, and shall be my people, and I will 
dwell in the midst of thee." Zech. ii. 11. 

Now, from these passages, it clearly follows, that 
restored Israel shall be known as the depositories of 
the knowledge of the true God; that the nations of 
the earth shall seek that knowledge from their hands ; 
and by their instrumentality, be brought to a saving 



238 



PROOF OF. 



knowledge of the truth. They shall all be witnesses 
for God. And with what mighty power shall their 
testimony be rendered; as they stand before the 
world, telling over the story of Him, whom, in their 
blindness, their fathers crucified! The Lord will 
"give the word; and great shall be the company of 
those that preach it." And when the Spirit dwells 
on every tongue, and pleads powerfully in every 
heart, what, indeed, will their ministry be, "but life 
from the dead.' 1 "The families of the earth" shall 
be blessed in them. M The eyes of man. as of all the 
tribes of Israel, shall be towards the Lord." Zech. 
ix. 1. They shall be a name of joy, among the 
nations. "A crown of glory, in the hand of the 
Lord, and a royal diadem in the hand of thy God." 
"I will make thee an eternal excellency; a joy of 
many generations." 

And, what is the scene, where all this is laid? "For 
as the new heavens and the new earth, which I will 
make, shall remain; so shall your seed and your name 
remain. And, it shall come to pass, that, from one 
new moon to another, and from one Sabbath to 
another, shall all flesh come to worship before me, 
saith the Lord." Isa. lxvi. 22. 23. 

The renewed earth is the scene on which this is to 
take place. How clearly, the restored and converted 
Jew. is for ever to be numbered anions; the dwellers 
thereon! How high his position of glory! How 
exalted and blessed his mission ! How bright his 
name of praise! Here, in the midst of the nations, 
shall the seed of Jacob "multiply and replenish the 



THIRD CLASS — WHAT. 



239 



earth." Here they shall have the supremacy. The 
dominion shall come to the daughter of Zion. The 
earth and man, shall each, be restored to their first 
state of peace and blessedness. The circle of revealed 
truth, shall be carried forward, to the point, whence it 
commenced to run. And the glorious scheme of 
Redemption — freed from the clouds which rested on 
it, through the fall — shall shine out in all the gran- 
deur of its wondrous proportions!* 

I submit, now, brethren, that, beside the Gentile 
nations, there shall dwell on the renewed earth, the 
literal house of Israel and Judah; restored, converted, 
sanctified! 

There yet remains one class more. 

Child of God! Suppose you, you have done with 
the earth ; when you go down to the grave ? It is not 
so. You shall return to it again. You have a mission 
to perform upon it, through perpetual generations. 
As now, God designs to lead others, by means of His 
people, to Himself; so it will be then, only, they will 
then be faithful to their work! 

You are to bear in mind, that, it is the saints that 
are to possess the kingdom. Now, there can be no 
kingdom; except there are those, over whom rule is to 

* Take one reference more. It is after the last great gathering 
of Anti-Christ and his powers, against the Jews; after the judg- 
ment, which destroys them and sets Israel free ; after the sickle is put 
in and the harvest of the earth is reaped; that we are told: "Ye 
shall know that I am the Lord, your God, dwelling in Zion, my holy 
mountain. Then shall Jerusalem be holy: and there shall no 

strangers pass through her any more But Judah shall dwell 

forever; and Jerusalem from generation to generation Joeliii. 27, 20. 



240 



GLORIFIED SAINTS, 



be exercised. If, then, "the saints are to possess the 
kingdom;'' clearly, they must rule over the dwellers 
of the earth. They must be exalted to places of 
control. They must wield the authority ; and execute 
the powers; and carry out the purposes of God. 
And this is no strange doctrine. 

"Know ye not," says St. Paul, "that the saints 
shall judge the ivorld?" 1 Cor. vi. 2. 

66 1 appoint unto you a kingdom, as my Father hath 
appointed unto me ; that ye may eat and drink at my 
table in my kingdom, and sit on thrones judging the 
twelve tribes of Israel." Luke xxii. 29, 30. 

" We shall reign over the earth" is the song of the 
ransomed ones before the throne of God. 

" They shall reign for ever and ever;" is the asser- 
tion, concerning the elect Church, the Bride of Christ, 
as they stand before Him, arrayed in their glorified 
bodies. Rev. xxii. 5. And a place on the Redeemer's 
Throne — i. e. the exercise of a portion of his power — is 
expressly promised to every one that overcometh. Rev. 
iii. 21. 

Ho ! ye people of the living God, there is rank and 
honour, and glory and power, and blessedness ; to be 
given to you, at last. But, not to all alike. There 
are degrees of each. Some will have a place in the 
kingdom. Some, will attain to a higher rank. And 
some will shine out as stars and as suns. 

First: They will be associated, with their Lord, in 
the judgments, which are to be visited on the apostate 
powers; according to the word, "I will give him" — 
i. e., him that overcometh — "power over the nations. 



JUDGING THE EARTH. 



241 



And lie shall rule them, with a rod of iron ; as the 
vessels of a potter shall they be broken to pieces; 
even as I received of my Father." Rev. ii. 26. 

But after, and in addition to, this, there will be 
the power of a peaceful and glorious sway over the 
dwellers of the earth. And so, our Lord says to 
him, who has been most faithful to his work; "Have 
thou authority over ten cities." To another, to whom 
less had been entrusted; "Be thou ruler over five 
cities." While, to every man, he will "render, accor- 
ding as Ms work shall he." Now, what mean these 
distinctions? What, but that the people of God in 
their glorified bodies, shall be entrusted with different 
degrees of power, and exalted to different degrees of 
glory? And so, "one Star different from another 
star, in glory: so, also, is the resurrection of the dead." 

And so, we read, " Hold fast that which thou hast; 
that no man take thy crown" Rev. iii. 11. Now, this 
crown is not the eternal life of God's people. It never 
means that. That is the free gift of God through Jesus 
Christ. No man can take it from them. Nowhere in the 
Bible, I think, is eternal life spoken of, as a crown.* 
The crown is not the life. It is something very dif- 

* We read of " a crown of life." Kev. ii. 10; Jas. i. 12. But this 
is very different from saying that the crown and the life are the 
same thing. On the contrary, it shows a distinction, between them. 
The "crown of life" is our position in that life. The " crown 
of righteousness" is our state of elevation in that righteousness. 
And the " crown of glory," is the degree of glory to which we shall 
be exalted. Surely, life in the kingdom of God, is different from 
a crown of life therein. 

21 



242 



DEGREES OF GLORY 



ferent, from it. It is the position of authority and 
glory to which toe may attain, in the kingdom of God. 
It is just the result of our attainments in holiness, on 
earth. He, who is most like to Christ, here ; -will be 
nearest to Christ, hereafter. He, who has most of 
His spirit, on earth ; will be clothed with most of His 
glory, in heaven. He who most honours his Master 
here ; will be most honoured by Him, when He cometh 
to set up His kingdom. He who most improves what- 
ever talents, God has given him in the kingdom of 
grace ; will be raised to the highest authority, in the 
kingdom of glory. And that is the believer's crown. 
And others may take from us : i. e, may attain to that 
position, which we might have won. Some will have a 
crown, thickly set, with the richest gems of heavenly 
grace; studded, as it were, with the jewelry of souls, 
Avon, by them to God. And to lay this down at the 
Saviour's feet — 0, is there a joy which the ransomed 
of God's shall experience; that can compare with the 
rapture of this ! Others will merely enter the king- 
dom; " saved — yet so as hy fire" Are all God's 
people, equally, like Him, on earth ? Do they love 
Him, with an equal love? Do they, equally, show 
forth His Spirit ? Do they all, attain to the same 
health and robustness of Christian character? Is 
their statue, as children of God, equally high? No. 
We all know it is not. And thus various then, will 
their position and attainments in His future kingdom 
be ! And, as the crown is a symbol of royal power ; so, 
different degrees of that power, are thus set forth. 
And so, St. Peter speaks of an entrance being " min- 



IN THE KINGDOM OF GOD. 



243 



istered" — or added — "unto you, abundantly, into the 
everlasting kingdom of our Lord and Saviour Jesus 
Christ." There is an entrance into His kingdom. 
And that is the gift of God, through faith in Jesus 
Christ. And there is an abundant entrance. And 
that is for him, who attains to the largest measure of 
His spirit here. 

And then, they are "priests," too. "Kings and 
priests" is the averment of His 'Word, concerning 
them. Their authority is not, merely, that of abso- 
lute power. They exercise "a royal priesthood.''' 
The office of instruction, shall be joined to that of 
regal sway. They shall make known God's will — 
explain His purposes — and unfold the objects, of His 
grace. In the splendour of their glorified bodies, they 
shall hold communion, and intercourse, with the dwell- 
ers on the new earth. Their sway over the nations, 
will be peaceful and holy, in its character. They will 
tell over the story of the cross. They will speak of 
all the glories of their Saviour's work. They will tell 
of the designs of God, concerning the inhabitants of 
the earth ; the position to which they may rise ; and 
the means of attaining it. They will instruct them, 
in the truths of His service; in the nature of His 
great sacrifice ; and lead them, in their approaches to 
His throne. All this pertains to a human priesthood. 
All this pertains to theirs. In its exercise, the Spirit 
will attend them. " The Spirit and the Bride say. 
Come!" Now, " the bride," is the collected body of 
Christ's raised and glorified people. The figure will 
not be realized, until they all sit down, at u the mar- 



244 



THE MINISTRY OF 



riage supper of the Lamb;" i. e., until He comes to set 
up His kingdom; and take His people to Himself; 
"that where He is, there they may be also." Then it 
will be proclaimed; "The marriage of the Lamb is 
come; and His wife hath made herself ready." (Rev. 
xix. 7.) Then — and thenceforward, through per- 
petual generations — will this ministry of "the Spirit 
and the Bride," be exercised." In their glorified 
bodies, the people of God, will continually, repeat the 
story of the love of God, in Christ. The invitations 
of the gospel — the gracious, "come" — will be everlast- 
ingly repeated. The Spirit will attend the call. And 
every heart will be willing, in this day of God's power. 
They that hear — the dwellers in the flesh — shall re- 
peat the call. And, as fresh generations appear, to 
take the place of those who are glorified; the invita- 
tion will be perpetually renewed, and perpetually, 
obeyed ! 

It is not here and now, that this ministry of the 
Bride is exercised ! It will not be, until she hath 
made herself ready;" i. e., until His elect are all 
gathered and glorified. It will not be a ministry, ex- 
ercised as that of the angels is. They are here; 
around us ; on every hand. We see them, not, indeed. 
But God's word assures us they are here. But the 
ministry of His glorified ones, will be a visible minis- 
try. Men, in the flesh, shall see those, whom God has 
brought, as the first-fruits of the harvest of the work 
of Christ. They shall hear them speak of the won- 
ders of His love. It raised them from the death of 
sin. It found them in a world, "where Satan's seat," 



GLORIFIED SAINTS. 



245 



was. It plucked them as brands from the burning. 
It washed away their sins. It gave them hearts of 
flesh, to love Him. It made them, new creatures, in 
Christ Jesus. They went down to the grave, trusting 
in its power. He raised them thence. He gave them, 
the bodies of glory, which now they wear. He sent 
them forth, as messengers of His will; witnesses of 
His grace ; monuments of His love ! Who can esti- 
mate the honour and the glory, of such a ministry as 
this ; and the ever-widening circles of its results ? 

And it is but a realization of the plain words 
of Scripture. It is but a fulfilment — a perfect fulfil- 
ment — of the setting up of the ladder which Jacob 
saw. Then, for the first time, men shall see, how 
heaven and earth, are brought together, in the person 
and work of our Lord. Christ is the ladder. On Him 
— i. because of His work — visible intercourse will 
be held, between God and man. The people of God 
understand a little of this now. They know how to 
mount up to Him by faith and prayer. They know, 
something of the sweets of communion with Him. 
They know, a little, of how visions of God can come 
into the soul, by faith in Jesus Christ. But of all 
this, it is still true; " We see through a glass darkly." 
This veil of flesh hides its glories from our view. We 
could not sustain them, now. Our vision is too faint, 
confused, and dim. But it will not be so then. Earth 
ivill be a living picture of its meaning. The landscape 
of this world will lie in the light of it, for ever. You 
and I, brethren- — if we are truly the people of God — 
will have a place among those glorious beings : pass- 

21* 



246 



CONTINUED. 



up and clown : and holding perpetual intercourse be- 
tween the renewed earth, and the far-off mansions of 
our Father's house! It is but the realization of our 
Lord's own words: " Ye shall see the angels of Grod 
ascending and descending upon the Son of Meant." 
And these are the three classes who are to experience 
the results of Christ's atoning work; and form the 
subjects and officers of his kingdom. 

And thus, brethren, I bring this theme to a close. 
I have traversed the ground, originally proposed. I 
have laid before you a portion of the Scripture tes- 
timony concerning it. Jig responsibility is ended. 
Yours is for the reception of it. And, to God, we 
must each render our account. 

I know, that you have heard, with divided minds. 

Some would not hear at all. Some — manv — thank 

%> 

God, I can say, most — of you, have heard with profit. 
It is now, as it was of old: "Some believed the things 
which were spoken; and some believed not." Some 
of you have called it "speculation :" when nothing, I 
think, has been advanced; except on the authority 
of the Word of God. Some have said it was "jpr#- 
sumption" thus to preach. 

Well: brethren, if it is so; it is a grievous wrong. 
And fearful will be my account. "Presumption?" 
0, no ! Unbelief is presumption. Doubt is presump- 
tion. Turning aside from the written word, is pre- 
sumption. Faith — which believes what God says, 
just because he says it — is humilitg. It has none of 
the elements of presumption; in it or about it. And 
so, I leave the whole theme with you; to do with it, 



GLORY OF THE PLAN OF SALVATION. 



247 



as your examination of the book of God, may require. 
I take you to witness, that what has been taught, has 
been taught simply on the testimony of that look. 
There has been no appeal to human authority.* I 
have asked you, to "call no man Master, but Christ.'' 
If His word supports it not ; it matters not who 
teaches it. It is false. But if it does; then, no 
matter who is against it. It is true. "Search and 
look." 

We learn from this whole subject, 

a. The greatness and glory of the Plan of Salvation. 
It is no chance affair ; brought in to remedy an un- 
foreseen evil. It is God's great purpose, from all 
eternity. All else has reference to it. For this, the 
earth was made. For this, all creation has a being. 

* It may, however, be well to remember, that the materials for 
doing this, are very abundant. "The fact is" — says the late 
Bishop Henshaw — "that the commonly received opinion of a spirit- 
ual millennium, consisting in a universal triumph of the gospel and 
the conversion of all nations for a thousand years, before the 
coming of Christ, is a novel doctrine unknown to the Church, for the 
space of sixteen hundred years. So far as we have been able to 
investigate its history, it was first advanced, by the Key Dr. 
Whitby, the Commentator." (Haishaic on Second Advent, p. 115.) 

The Bishop further avers, that "we may safely challenge its advo- 
cates, to produce one distinguished writer in its favour, icho lived 
before the commencement of the eighteenth century." (Ibid.) 

I believe that challenge has not been accepted. Indeed, Dr. 
Whitby himself, terms his theory, " A new hypothesis." And so it 
is. It was not the doctrine of the Church in its purest and best 
days. The change of novelty lies with all its weight, against those 
who hold it now — not against those icho hold to the pre- millennial 
Advent! It is in vain to deDy this. 



248 



RESULTS OF CHRIST'S DEATH. 



For this, it is sustained. For this, nations rise ; and 
kingdoms perish and pass away. Grod's eternal pur- 
pose runs through all the changes, that sweep across 
the earth! He has a people to gather out of every 
cliine ; a church, to build up, out of every land. A 
world, lost in sin, is to be restored. And is that all? 
It would be vervniuch; if it were. But it is not. 
All creation is to be blessed in the atoning work of 
Christ. " The whole family in heaven and earth is 
named of Him." All sinless intelligences, in all parts 
of the universe are interested in His great work. 
Christ's death has finished the transgression, and 
made an end of sin. It shall spread no more, in all 
the universe of God. It has drawn a limit around it. 
No other orders of beings shall fall. In themselves, 
no created beings can be incapable of sin. That is 
an attribute of God alone. Where, then, is their 
safety? Where the assurance that they will not fall? 
It is found in the death of Christ. They stand in 
Him. They rest in his great work; as all the parts 
of a temple do, on the foundation. There goes out 
an influence from His cross, which is the salvation of 
all the creatures of his hands. How it is exercised, 
we know not now. That is reserved for our future 
state. We shall then see how its lines of saving 
power, go out to the farthest dominions of His uni- 
verse. All His sinless intelligences shall learn through 
it, "the manifold — i. e., the many-hued or much varie- 
gated — wisdom of God.' ; As the light, in passing 
through a prism, scatters around the beautiful col- 
ours of the rainbow; so redemption unfolds the char- 



DESTINY OF GOD'S PEOPLE. 



249 



acter of God. It displays to far-off worlds, the many- 
hued attributes of his wisdom, and power, and love ! 
They all meet in his cross. And in it alone, when 
fully displayed, shall we learn what God is ! 

5. What a glorious destiny is reserved for the people 
of Giod! Well, indeed, is it written: "Eye hath not 
seen, nor ear heard, neither have entered into the 
heart of man, the things which God hath prepared for 
them that love Him." It is much, that the eye hath 
seen. It is much, that the ear hath heard. How 
much more is it, that the heart hath conceived ! That 
busy, restless, deathless thing — how boundless are its 
desires ! How insatiate its cravings ! And yet, what 
are they all ; when compared with the rich provision, 
which God has made for the blessedness and glory of 
His people ? 

Are you a Christian? Why then, you "are an 
heir of God; and a joint-heir with Jesus Christ?" In 
all the glories of His kingdom ; you shall have a share. 
Are you a Christian? Why then, there is a day 
coming, when you shall walk the earth, in a glorified 
body; exercising the power; doing the will; and 
spreading the reign; of your Lord. All His works 
are before you. There is is no part of His universe, 
where you may not go. No secrets, which you may 
not seek to explore. No blessedness, which you may 
not enjoy. Are you a Christian? Why, then when 
sin is banished; and Satan bound; and the earth 
renewed; it will be yours, to tell over, to dwellers in 
the flesh, the story of redeeming love ! And this 
will not be amidst the sneers of the sceptic; and the 



250 



CONCLUSION. 



cold, but polite, indifference of the man of the world ; 
and the contempt of the Pharisaic formalist. All 
these will have been put away; gone to their own 
place. But it will be, to hearts opened by the Spirit ; 
and only anxious to know the truth, in order to yield 
themselves up to its power. Are you a Christian? 
Why, then how holy you should be ! How this glori- 
ous destiny should move in your heart; and rule in 
your life! How your character and conduct should 
take the impress of this truth; and men learn from 
you something of its purifying power ! 

Are you a Christian? On this single question 
everything depends. Men and Brethren — What is 
your answer to it? 




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